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Source  Books  of  Hmetican  1tttetor\> 


The  Legends  of  the  Iroquois 


SOURCE  BOOKS  OF 
AMERICAN  HISTORY 


Edited  with  notes  and  introduction  by 
RUFUS   ROCKWELL    WILSON 

Andrew  Burnaby*    Travels  Through  the  Middle 
Settlements  of  North  America,  i  759-60 

Reprinted  from  the  last  (the  third)  edition  of  1798 
Small  8vo,  cloth,  with  map.     #2.00  net. 

William  Heath.    Memoirs  of  the  American  War 

Reprinted  from  edition  of  1798 
Small  8vo,  cloth.     $2.50  net. 

W.  W.  Canfield*    Legends  of  the  Iroquois 

Small  8vo,  cloth,  illustrated.     $1 .  50  net. 


IN  PREPARATION 

William  Moultrie.    Memoirs  of  the  American 
Revolution 

Freiin  von  ReideseL     Letters  and  Journal 

Thomas  J.  Dimsdale.    Vigilantes  of  Montana 

and  others 

A.  WESSELS  COMPANY,  NEW  YORK 


TTie  Legends  of  the 
Iroquois 

TOLD  BY  "THE  CORNPLANTER" 


From  Authoritative 
Notes  and  Studies 

<By  WILLIAM  W.  CANFIELD 


A*  Wcssels  Company 

MCMII 


COPY RIGHT,  I9«»a 

A.  Wrmrls  Company 
Nrw  York 

(Published  October,  1902) 
Copyright,  1904 

■T 

A.  Wrssrls  Company 
N«w  Y»RK 


Contents 


About  Indian  Legends 9 

The  Authority 15 

The  Confederation  of  the  Iroquois 23 

Birth  of  the  Arbutus 41 

A  Legend  of  the  River 47 

Legends  of  the  Corn 51 

The  First  Winter.... 55 

The  Great  Mosquito 59 

The  Story  of  Oniata . .♦,...♦ .  63 

The  Mirror  in  the  Water , 73 

The  Buzzard's  Covering , 77 

Origin  of  the  Violet 81 

The  Turtle  Clan 85 

The  Healing  Waters. 89 

The  Sacrifice  of  Aliquipiso 99 

Why  the  Animals  do  not  Talk 103 

The  Message   Bearers — 119 

The  Wise  Sachem's  Gift 123 

The  Flying  Head 125 

The  Ash  Tree 127 

The  Hunter 129 

Hiawatha 137 

The  Peacemaker 149 

An  Unwelcome  Visitor 155 

The  Four  Winds 1 59 

Bits  of  Folk-Lore 169 

The  Happy  Hunting-Grounds 177 

The  Sacred  Stone  of  the  Oneidas 195 

Notes  to  the  Legends 205 


224228 


About  Indian  Legends 


3"  i  ■  pbcrac 
ABOUT  INDIAN  LEGENDS 


ABOUT  INDIAN  LEGENDS 

HE  Indians  neither  built  monuments  nor 
wrote  books.  The  only  records  they 
made  were  those  picture  writings 
known  in  after  years  as  wampum, 
which  were  mere  symbols,  recording  feats  of  arms. 
Consequently,  all  that  is  known  of  them  prior  to  the 
coming  to  America  of  Europeans  is  traditional  or 
conjectural.  Not  a  page  of  their  history  has  ever 
been  written  by  any  save  their  foes,  and  the  history 
thus  written  is  so  distorted  and  marred  by  prejudice 
that  much  of  it  is  misleading. 

In  the  veins  of  the  red  man  ran  the  wild  poetry 
and  imagination  of  the  hunt,  the  chase,  the  battle, 
the  capture,  the  dance,  the  forests,  the  valleys, 
the  mountains,  the  streams,  lakes  and  rivers,  for  a 
thousand  generations ;  and  yet  they  were  without 
accomplishment  in  letters  or  arts.  Is  it,  therefore, 
strange  that  they  held  in  great  reverence  the  tradi- 
tions and  legends  common  in  their  tribes — revered 
them  as  the  early  Christians  revered  the  first  copies 
of  the  sacred  writings  ?  These  legends  were  told 
over  again  and  again  for  unknown  years.  They 
[9] 


THE  LEGENDS  OF  THE  IROQUOIS 

were  transmitted  from  one  to  another,  as  the  un- 
written work  of  Freemasonry  has  been  transmitted — 
by  frequent  and  careful  repetition.  They  were  not 
bandied  about  like  ordinary  stories,  but,  repeated 
with  something  of  a  religious  or  sacramental  spirit, 
as  though  the  tales  imparted  an  especial  virtue  to 
those  who  learned  them  from  reliable  sources ;  were 
held  as  sacred  as  we  hold  the  transactions  of  an 
honored  secret  society. 

The  legends  common  to  one  clan  were  known  all 
over  the  continent  wherever  Indians  of  that  clan 
lived,  and  there  is  little  doubt  that  many  of  the 
legends  of  the  Iroquois  can  be  found  in  some  form 
among  those  of  the  Western  Indian  tribes  of  the 
present  time.  Yet  the  traditions  of  the  Iroquois 
herein  contained  are  known  positively  to  be  two 
hundred  years  old,  and  are  confidently  believed  to 
be  the  stories  told  by  the  red  men  thousands  of 
years  ago. 

The  Indians  never  explained  anything  by  the 
science  of  natural  philosophy.  Every  effect  had  to 
them  a  mysterious,  supernatural  cause.  They  could 
not  comprehend  how  sound  thrown  against  an  ob- 
structing surface  would  be  repeated  and  form  an 
echo.  Instead  they  found  supernatural  reasons  for  the 
phenomenon,  and  certainly  very  pretty  ones.    Only 

[10] 


ABOUT  INDIAN  LEGENDS 


the  absurdity  of  their  ideas  may  appear  to  some,  for 
in  the  light  of  present  intelligence  they  are  absurd, 
but,  none  the  less,  they  are  beautiful.  If  our  fore- 
fathers had  taken  more  interest  in  the  peoples  they 
found  on  the  Western  Continent,  spending  less  of 
their  energies  in  devising  plans  for  cheating  the  In- 
dians out  of  their  furs  and  lands — a  policy  their  de- 
scendants have  closely  followed  and  admirably  suc- 
ceeded in — our  libraries  might  contain  volumes  o 
fairy  tales  that  would  delight  the  youth  of  many 
generations. 

It  is  not  too  much  to  ask  the  reader  to  remember 
that  these  stories  were  told  in  the  homes  of  the  red 
men  many  centuries  ago,  long  before  they  learned 
from  the  whites  the  cruel,  heartless,  treacherous 
and  vindictive  characteristics  that  unfair  history  has 
fastened  upon  them  as  natural  and  inherent  traits. 
If  this  is  borne  in  mind,  the  perusal  and  study  of 
these  stories  will,  it  is  believed,  give  as  much  pleas- 
ure to  the  reader  as  the  study  of  the  Indian  character, 
made  necessary  in  order  to  properly  clothe  their 
almost  forgotten  legends  with  something  like  their 
original  embellishment,  has  given  the  author. 


C»] 


The  Authority 


THE  AUTHORITY 


THE  AUTHORITY 

T  is  not  the  purpose  of  this  volume  to 
deal  to  any  considerable  extent  with  the 
history  of  the  Indians,  but  simply  to 
present  some  of  the  legends  of  the  Iro- 
quois. To  the  reader  or  student,  however,  is  due  a 
brief  statement  as  to  the  authority  from  which  the 
folk-lore  contained  herein  has  been  drawn,  that  there 
may  remain  no  question  as  to  its  reliability. 

A  few  years  after  the  close  of  the  war  of  the 
Revolution  one  of  the  pioneers  of  Western  New 
York,  who  was  in  the  service  of  the  Holland  Land 
Company,  made  the  acquaintance  and  won  the 
friendship  of  the  Seneca  chief,  the  Cornplanter, 
(Gy-ant-wah-chi,  or,  as  written  by  some  authorities, 
Gar-yan-wah-ga).  The  friendship  continued  as 
long  as  the  two  men  lived  and  was  marked  by  its 
cordiality.  In  their  intercourse  they  were  thrown 
together  many  winters,  and  the  Cornplanter  was 
led  to  talk  freely  of  his  people,  their  past,  their 
present  condition,  and  their  future,  and  it  was  during 
these  confidences  that  the  Indian  told  his  white 
friend  many  of  the  Iroquois  legends.  To  the  recol- 
[*5] 


THE  LEGENDS  OF  THE  IROQUOIS 

lections  of  the  Cornplanter  was  added  the  knowl- 
edge possessed  upon  the  subject  by  the  Nephew 
(Governor  Blacksnake),  who  resided  upon  the 
same  reservation  and  in  the  immediate  vicinity,  and 
that  of  "  other  old  men  and  leaders  of  these  Indians." 
The  legends  were  preserved  in  outline  notes  upon 
the  blank  pages  of  some  diaries  and  civil  engineer 
field-books  which  the  white  man  was  accustomed 
to  keep  ;  and  these  outlines,  with  full  oral  explana- 
tions came  finally  into  the  possession  of  the  present 
writer.  About  twenty-five  years  ago  the  work  of 
their  further  verification  by  means  of  inquiries  made 
of  some  of  the  most  intelligent  Indians  in  New  York 
State  was  commenced.  Many  of  those  consulted 
had  only  imperfect  knowledge  of  the  legends,  others 
knew  one  or  more  of  the  stories,  and,  by  aid  of  the 
outlines  referred  to  above,  were  able  to  assist  in  the 
work  of  their  restoration.  Among  those  who  gave 
most  valuable  assistance  was  Simon  Blackchief  and 
his  mother.  The  latter  spoke  only  in  the  Indian 
tongue,  and  her  version  of  such  of  the  stories  as  she 
had  heard  in  her  girlhood  was  translated  by  her 
son.  Chief  John  Mountpleasant,  Harrison  Halftown, 
Elias  Johnson  and  John  Kinjocity  also  gave  valuable 
assistance.  The  late  B.  Giles  Casler,  who  was  the 
United  States  Indian  Agent  for  New  York  State  for 
[16] 


THE  AUTHORITY 


a  term  of  years,  accompanied  the  author  upon  a 
number  of  visits  to  several  of  the  reservations. 
Through  these  helps,  and  by  a  study  pursued  under 
the  favoring  circumstance  of  former  residence  in 
close  proximity  to  the  Allegany  Reservation,  the 
present  writer  believes  that  he  has  succeeded  in 
bringing  these  legends  to  a  point  approximating 
their  original  beauty.  In  their  elaboration  care  has 
been  taken  not  to  depart  from  the  simplicity  and 
directness  of  statement  characteristic  of  the  Indian, 
and  only  such  additions  that  seemed  to  be  warranted 
have  been  made.  Whenever  the  primary  authority 
for  a  legend  is  other  than  the  Cornplanter,  the  fact 
is  mentioned  in  the  appended  notes. 

Although  the  Cornplanter  was  a  half-breed,  he 
was  more  thoroughly  acquainted  with  the  traditions 
of  his  people  than  any  contemporary  chief  in  the 
nations  comprising  the  Iroquois.  He  was  born  in 
Conewangus,  on  the  Genesee  river,  probably  in  the 
year  1732,  and  died  on  Cornplanter  Island  in  the  Alle- 
gany river,  in  the  State  of  Pennsylvania,  near  the  New 
York  line,  March  7,  1836,  at  the  age  of  one  hundred 
and  four  years.  He  was  the  son  of  John  Abeel  (also 
written  O'Bail),  a  trader  among  the  Indians.  His 
mother  was  an  Indian  Princess  of  the  Turtle  Clan. 

From  his  earliest  recollection  the  Cornplanter  had 
[17] 


THE  LEGENDS  OF  THE  IROQUOIS 

a  pronounced  hatred  of  the  whites,  caused,  no 
doubt,  by  the  remembrance  of  the  cruel  treatment  to 
which  his  mother  was  subjected  by  his  father,  who 
seems  to  have  taken  an  Indian  wife  in  order  that  he 
might  gain  the  friendship  of  the  Indians,  and  thus 
secure  good  bargains  in  trade.  The  errors  of  his- 
tory have  led  us  to  believe  that  love  or  respect  for 
a  mother  were  sentiments  almost  foreign  to  the  In- 
dian race.  These  feelings  always  existed  among 
them,  however,  to  a  much  greater  degree  than  we 
are  willing  to  concede,  though  their  respect  and 
love  for  women  and  children  were  greater  before 
their  simple  natures  were  blunted  and  distorted  by 
the  vicious  practices  of  the  invading  Europeans. 

The  Cornplanter  spent  his  early  years  at  the  coun- 
cil-fires, and  became  one  of  the  most  celebrated 
orators  in  the  Confederation  of  the  Six  Nations.  He 
traveled  from  village  to  village  and  sought  wisdom 
from  the  sages  of  the  Iroquois.  It  was  during  this 
portion  of  his  life  that  he  listened  to  the  traditions 
that  had  descended  from  chiet  to  chief  over  a  period 
of  three  centuries.  When  he  had  acquired  a  reputa- 
tion for  bravery  and  woodcraft  second  to  none  of  his 
race,  he  was  unanimously  chosen  Chief  of  the  Sene- 
cas,  and  came  at  once  into  prominence  as  the  leader 
of  the  war-parties  of  that  nation  in  alliance  with  the 
[18] 


THE  AUTHORITY 


French  against  the  English.  He  was  present  at  the 
defeat  of  Braddock,  and,  for  a  long  time,  by  the  most 
daring  and  cruel  raids  on  the  frontier  settlements, 
spread  destruction  in  the  Mohawk  Valley  and  in 
Western  New  York.  He  was  at  that  time  an  im- 
placable foe  to  all  white  people,  and  the  names  of 
Cornplanter,  Brant,  and  Red  Jacket  were  synonomous 
with  capture,  torture  and  massacre.  They  were 
the  chief  councilors  and  leaders  of  their  people  and 
fought  against  every  overture  made  by  the  whites. 
In  1779,  near  the  mouth  of  Redbank  Creek,  in 
Pennsylvania,  the  Cornplanter,  with  a  large  force  of 
Indians,  engaged  in  battle  against  a  party  of  whites, 
led  by  Captain  Samuel  Brady.  The  engagement 
terminated  in  favor  of  the  whites,  and  many  of  the 
Indians  were  killed  or  wounded.  The  survivors 
fled  to  the  river,  then  swollen  with  the  spring  rains, 
and  dashed  into  its  current.  Few  succeeded  in 
crossing;  one  by  one  they  were  swept  down  the 
stream  or  sank,  pierced  by  the  bullets  of  Brady's 
men.  The  Cornplanter  reached  the  opposite  shore 
almost  alone.  From  that  moment  the  high  spirit  of 
the  daring  chieftain  began  to  falter  and  he  sought 
peace,  making,  in  1791,  a  treaty  with  "The 
Great  Chief  of  the  Thirteen  Fires."  The  medal  and 
other  mementoes  given  him  by  Washington  are 
[19] 


THE  LEGENDS  OF  THE  IROQUOIS 

still  preserved  by  the  descendants  of  the  chief.  He 
was  put  in  possession  of  the  island  that  bears  his 
name,  and  ever  afterwards  devoted  himself  to  farm- 
ing and  pursuits  of  peace.  For  many  years  he 
labored  faithfully  to  eradicate  the  habits  of  intem- 
perance into  which  his  people  had  fallen,  and, 
strange  as  it  may  seem,  was  the  first  temperance 
lecturer  in  the  United  States.  He  entertained  the 
highest  respect  for  Washington,  and  visited  him 
several  times  in  Philadelphia. 

It  was  during  the  last  twenty  years  of  the  Corn- 
planter's  life  that  the  legends  herein  contained  were 
recalled  and  told.  He  did  not  speak  of  them  gener- 
ally, for  he  held  them  sacred,  but  reserved  them  for 
the  ears  of  those  in  full  sympathy  with  the  people  of 
which  he  was  one  of  the  last  true  representatives. 
He  told  them  with  an  intensity  of  feeling  that 
was  pitiful,  for  it  was  plain  he  realized  that  the 
greatness  of  his  people  had  disappeared,  leaving 
neither  monuments  nor  achievements  to  mark  their 
place  in  the  history  of  the  world. 

The  Cornplanter  died  a  strong  believer  in  the  re- 
ligion of  the  red  men,  and  looked  forward  with  an 
eye  of  faith  towards  the  Happy  Hunting-Grounds, 
for  which  countless  generations  of  his  people  had 
been  taught  to  hope. 


The  Legends 


THE  CONFEDERATION  OF  THE  IROQUOIS 

THE  CONFEDERATION  OF  THE 
IROQUOIS 


M-.fc?jfcV,s7tf 

MM* 


HERE  was  peace  in  the  land  of  the 
Senecas.  The  red  men  were  away 
upon  the  chase,  or  busied  themselves 
in  fashioning  the  arrow-points  and  in 
shaping  the  mighty  bows  from  which  the  shafts  of 
death  were  sent  forth  when  food  was  needed  in  the 
wigwam.  The  Indian  women  stooped  among  the 
blades  of  growing  corn  and  tilled  the  soil  between 
the  thrifty  stalks  with  sharp-pointed  branches  from 
the  strong  young  hickory.  The  children  ran  and 
leaped  in  the  sunshine  and  their  laughter  filled  the 
air  and  mingled  with  the  low,  crooning  songs  of 
the  old  men  and  women  who  watched  them,  while 
dreams  of  their  youth  rose  like  phantoms  from  the 
past.  Under  the  fresh  verdure  of  a  new-born  sum- 
mer, groups  of  the  young  men  and  maidens  were 
plaiting  the  soft  and  flexible  willows  into  baskets, 
mats  and  coverings.  Abroad  on  the  hills  the  medi- 
cine men  roamed,  marking  the  places  where  the 
prized  and  cherished  herbs  that  drove  away  the  bad 
spirits  of  suffering  and  sickness  had  put  forth  their 
vigorous  shoots. 

[*3] 


THE  LEGENDS  OF  THE  IROQUOIS 

There  was  peace  in  the  land  of  the  Senecas,  and 
for  many  moons  they  had  waged  no  war  against 
their  brothers.  Their  villages  were  growing  in 
strength  ;  their  numbers  were  increasing  in  great- 
ness. The  young  men  were  taught  to  follow  the 
chase,  but  their  ears  had  drunk  the  stories  of  wars, 
and  their  hearts  burned  to  be  upon  the  trail,  seeking 
conquest  over  the  powerful  tribes  of  the  Mohawks, 
Onondagas  or  Oneidas.  When  the  soft  winds 
came,  some  of  them  said  to  their  elders,  "We  will 
go  into  the  country  of  the  Mohawks  and  learn  from 
our  brothers  there  if  the  Manito  gave  them  corn  for 
the  winter,  and  if  the  venison  was  sweet  to  their 
tongues. " 

Five  suns  they  threaded  the  forests  and  sported 
along  the  pleasant  streams.  At  last  they  came  upon 
some  young  men  and  maidens  of  the  Mohawk  na- 
tion engaged  in  preparing  the  ground  for  the  maize. 
Forgetting  the  counsels  of  their  elders,  or  heedless 
of  what  they  had  said  to  them,  and  eager  to  show 
their  cunning,  they  surprised  and  bound  the  young 
Mohawks  and  carried  them  away  as  captives  toward 
the  land  of  the  Senecas. 

When  they  had  passed  the  homes  of  the  Ononda- 
gas, which  they  did  without  discovery,  they  re- 
leased one  of  the  young  men  and  told  him  to  go 

[24] 


THE  CONFEDERATION  OF  THE  IROQUOIS 

back  to  the  Mohawks  and  say  to  them  that  they 
would  find  their  maidens  in  the  wigwams  of  the 
Senecas,  their  young  men  slaves  in  the  villages. 

The  wise  men  and  sachems  of  the  council  shook 
their  heads  gravely  when  the  young  warriors  boasted 
of  their  conquest,  for  they  knew  that  the  peace  of 
the  Senecas  was  broken. 

A  few  days  had  passed,  when,  one  evening  as  the 
fires  began  to  cast  their  red  lights  against  the  rough 
sides  of  the  great  trees,  five  Mohawk  warriors  ap- 
peared at  the  council  village  of  the  Senecas. 

"Let  the  swift  runners  say  to  the  chiefs  of  the 
Senecas  that  the  warriors  of  the  Mohawks  have  been 
long  upon  the  trail  and  must  not  sleep.  By  the 
light  of  the  council-fire  they  would  tell  the  message 
that  is  sweet  to  the  tongues  of  the  Mohawks  but 
which  will  burn  the  ears  of  the  Senecas  who  listen." 
Thus  spoke  Orontadeka,  the  strong  chief  of  the 
Mohawks,  as  he  strode  to  the  council-place  of  the 
Senecas,  followed  by  the  four  solemn  and  deter- 
mined sachems  who  accompanied  him  on  the  mis- 
sion. They  at  once  took  seats  upon  the  ground 
and  in  silence  awaited  the  coming  of  the  Senecas. 

Soon  the  fire-keepers  of  the  tribe  came  to  the 
council-place,  and  with  due  ceremony  started  three 
fires.  When  the  last  was  lighted,  the  Seneca  chiefs, 
[25] 


THE  LEGENDS  OF  THE  IROQUOIS 

sachems  and  warriors  took  their  stations  in  silence 
around  the  blazing  resinous  wood.  Dark  forms 
hurried  from  the  well-beaten  paths  which  led 
through  the  forest  to  the  different  villages  of  the 
Senecas,  and,  without  a  word  or  sign  of  recogni- 
tion, the  warriors  who  had  been  notified  by  the 
swift  runners  and  had  come  from  their  distant 
homes,  took  their  places  by  the  council-fire.  At 
length,  when  all  had  assembled,  the  Seneca  chief, 
Kanyego,  arose  and  said  : 

"Will  the  great  chiefs  of  the  Mohawks  eat  ?" 

"The  Mohawks  have  heavy  trouble  on  their 
hearts  and  the  food  of  the  Senecas  would  choke 
their  voices,"  replied  Orontadeka. 

"Shall  the  bowl  of  the  pipe  be  filled,  that  the 
Mohawks  may  be  happy  in  its  visions?"  again 
asked  Kanyego. 

"The  Mohawks  would  see  clearly,  and  the  clouds 
from  the  peacemaker  might  blind  their  eyes,"  was 
the  reply. 

"The  Senecas  have  food  for  their  brothers,  the 
Mohawks,  and  the  fire-keepers  have  in  readiness 
the  pipe  that  the  Great  Spirit  gave  to  our  fathers," 
said  Kanyego.  "The  Senecas  also  have  ears  to 
hear  what  the  Mohawks  would  say.  Let  Oronta- 
deka speak." 

[26] 


THE  CONFEDERATION  OF  THE  IROQUOIS 

Rising  suddenly  from  his  crouching  position  on 
the  ground,  Orontadeka  walked  rapidly  around  the 
council-fires  several  times  and  then  addressed  the 
assemblage  : 

"My  Brothers:  When  the  warm  suns  came  and 
the  death-sheets  of  snow  that  covered  the  ground 
were  turned  to  leaping  streams  of  laughing  water, 
the  Mohawks  were  happy  in  their  homes,  where 
Kanyego  has  many  times  smoked  the  pipe  of  peace 
and  eaten  the  food  given  him  by  his  brothers.  The 
plague  had  not  come  from  its  home  in  the  north 
during  the  winter,  and  the  wigwams  were  fat  with 
their  store  of  corn  and  beans.  The  swift  runners 
went  away  to  the  shining  waters  beyond  the  big 
mountains,  and  after  many  suns  they  returned  to  say 
that  the  enemies  of  the  Mohawks  had  gone  beyond 
the  great  pine  trees  and  would  plant  and  till  new 
fields  and  follow  the  chase  in  strange  forests. 

"My  Brothers:  The  Mohawks  were  happy,  for 
their  wigwams  had  need  to  be  made  greater,  and 
there  is  much  work  for  the  men  to  do.  The  women 
and  children  sang  because  the  warriors  went  not 
upon  the  trail,  and  the  old  men  turned  their  thoughts 
to  the  passing  of  peaceful  days  in  the  villages.  Sud- 
denly an  alarm  came  to  our  ears,  and  the  hopes  in 
our  hearts  fled  in  terror.  As  the  red  fox  steals  upon 
[27] 


THE  LEGENDS  OF  THE  IROQUOIS 

the  nest  of  the  partridge  and  carries  her  chickens 
away  to  his  home  in  the  rocks,  so  came  those  who 
should  be  our  friends  and  took  as  prisoners  three  of 
our  young  men  and  their  five  sisters.  When  the 
great  light  drew  within  the  door  of  his  wigwam, 
the  people  in  the  village  looked  in  vain  for  the  com- 
ing of  their  children.  The  grief  of  the  lonely  parents 
whose  children  were  lost  went  out  to  all  our  vil- 
lages. After  seven  suns  a  party  of  our  warriors 
came  upon  one  of  the  young  men  wandering  alone 
and  without  food  in  the  forest.  Then  to  our  won- 
dering ears  came  the  story  that  his  brothers  were 
slaves  in  the  land  of  the  Senecas,  and  that  his  sisters 
had  become  the  wives  of  the  Seneca  robbers. 

"My  Brothers:  The  council  fire  was  lighted  at 
night,  for  the  Mohawks  must  talk  of  war.  Gwa- 
gonsha  stood  before  his  people  and  told  them  how 
he  had  heard  the  birds  and  the  wind  talking  to- 
gether in  the  tree-tops,  and  how  they  agreed  be- 
tween them  that  the  Senecas  had  wandered  away 
toward  the  warm  lands,  and  the  wolves  now  lived 
in  their  deserted  lodges.  Owennogon  said  that 
even  the  fishes  knew  that  the  Senecas  were  afraid 
to  seek  their  slaves  in  the  Cat  Nation  beyond  the 
thundering  waters,  and  for  that  reason  they  had 
sent  out  scouts  to  steal  children.  Kanentagoura 
[28] 


THE  CONFEDERATION  OF  THE  IROQUOIS 

stood  before  the  council-fire  and  said  that  the  wo- 
men of  the  Senecas  were  no  longer  young,  but 
came  into  the  world  with  many  moons  upon  their 
heads,  while  their  backs  were  bent  with  age,  and 
wrinkles  were  upon  their  faces.  If  the  Seneca  war- 
riors would  have  wives  they  must  steal  them  from 
the  Mohawks,  the  Onondagas  or  the  Oneidas,  for 
they  had  no  wampum  or  canoes  with  which  to  buy 
them.  Kantaga  told  his  people  that  their  arrows 
must  be  made  ready  and  the  thongs  of  their  bows 
must  be  strengthened.  If  the  Senecas  had  gone 
away  to  the  warm  lands,  and  wolves  had  taken 
possession  of  their  villages,  the  wolves  must  be 
killed,  for  they  were  dangerous  animals.  If  the 
Senecas  had  become  cowards  and  were  afraid  to 
seek  their  slaves  in  the  Cat  Nation,  they  should  be 
killed,  for  the  earth  had  no  room  upon  it  for  cow- 
ards. Or,  if  the  women  of  the  Senecas  were  such 
monsters  that  they  could  not  be  taken  as  wives, 
and  the  Senecas  had  no  wampum  or  canoes  with 
which  to  buy  maidens  for  their  wigwams,  then 
they  must  surely  be  killed,  for  the  Great  Spirit  was 
displeased  with  them. 

"  My  Brothers:  The  warriors  of  the  Mohawks  set 
out  at  once  through  the  forest-paths  for  the  land  of 
the  Senecas,  and  when  they  reached  the  village  of  the 
[29] 


THE  LEGENDS  OF  THE  IROQUOIS 

Onondagas  they  told  them  the  cause  of  their  jour- 
ney, and  the  warriors  of  the  Onondagas  left  their 
lodges  to  the  care  of  the  old  men  and  women  and 
followed  the  Mohawks  on  the  trail.  They  remain 
beside  the  long  waters  while  Orontadeka  and  his 
friends  visit  the  council-fire  of  the  Senecas.  We 
look  around  us  and  we  find  that  some  of  the  stories 
told  of  the  Senecas  are  not  true.  The  Senecas  still 
inhabit  their  own  lodges,  and  have  not  been  driven 
away  by  wolves.  Upon  your  streams  and  lakes 
are  plenty  of  canoes,  and  in  the  wigwams  hang 
many  strings  of  wampum.  The  women  of  the 
Senecas  are  not  old  and  ugly,  for  we  see  maidens 
here  whose  eyes  are  like  the  fires  lighted  by  the 
Great  Spirit  when  the  sun  has  gone  in  his  wig- 
wam, and  whose  forms  are  straight  as  the  ash 
trees. 

"  But  we  know  that  the  young  men  of  the  Mo- 
hawks were  made  slaves  in  the  villages  of  the  Sene- 
cas, and  that  the  Mohawk  maidens  are  now  the 
wives  of  your  young  chiefs.  We  are  full  of  sorrow. 
We  have  not  sought  war,  and  we  know  that  much 
suffering  must  be  the  result,  for  the  warriors  of  the 
Mohawks  and  the  Onondagas  are  many  and  their 
arrows  are  long.  They  will  burn  your  villages  and 
send  many  of  your  warriors  to  their  long  journey. 
[30] 


THE  CONFEDERATION  OF  THE  IROQUOIS 

Your  wives  and  little  ones  will  be  driven  helpless 
into  the  forest,  and  your  old  men  will  speak  wis- 
dom only  to  the  fishes.  The  Senecas  are  child- 
stealers  and  cowards,  and  the  Mohawks  and  Onon- 
dagas  will  drive  them  to  the  warm  lands,  where 
they  can  wear  the  tobacco  pouches  of  the  women 
and  become  slaves." 

A  murmur  of  sharp  anger  ran  through  the  crowd 
of  listening  Senecas  when  these  bold  words  were 
spoken  by  Orontadeka.  A  sudden  gesture  of  Kan- 
yego,  chief  of  the  Senecas,  suppressed  it,  however, 
and  he  rose  to  make  his  reply.  For  a  long  time  he 
stood  silent,  with  folded  arms  and  bent  head,  and 
then  he  said: 

"My  Brothers:  When  Orontadeka,  the  Mohawk, 
has  walked  forth  in  the  forest  and  has  watched 
the  young  of  the  bear  at  play,  he  has  seen  that 
they  are  never  still,  but  are  full  of  life  and  daring 
deeds,  even  though  their  parents  reprove  them 
with  harsh  voices.  So  has  my  brother  seen  the 
fawns  run  like  the  wind  across  the  plains,  darting 
back  and  forth  as  though  they  could  never  tire,  un- 
til their  elders  draw  in  a  circle  about  them  and  will 
not  let  them  out.  My  brother  knows  that  the 
young  men  are  as  full  of  life  as  the  young  animals, 
and,  like  the  storms,  cannot  be  restrained  in  their 
[31] 


THE  LEGENDS  OF  THE  IROQUOIS 

course  by  those  who  look  upon  their  destructive 
ways  with  fear. 

"  When  the  young  men  of  the  Senecas  journeyed 
on  the  trail  they  were  counseled  by  their  elders  to 
be  wise,  but  their  ears  were  stopped  and  their  eyes 
were  closed  to  the  dangers  that  lay  in  their  path. 
They  forgot  what  had  been  told  them,  and  from  the 
homes  of  the  Mohawks  they  brought  maidens  for 
their  wigwams.  They  had  fears  that  the  young 
Mohawk  braves  would  be  lost  in  the  forest  without 
the  maidens  to  guide  them,  and  so  they  led  them  to 
the  land  of  the  Senecas,  where  they  might  be  taught 
to  fashion  the  bow  and  be  of  use  to  the  women  in 
keeping  the  birds  from  the  corn.  The  chiefs  and 
sachems  of  the  Senecas  were  not  pleased  that  their 
young  warriors  should  have  done  this,  but  young 
men  should  never  be  punished  for  deeds  of  bravery, 
even  when  they  have  forgotten  the  wise  counsel  of 
the  old  men,  lest  they  become  cowards. 

"My  Brothers:  If  the  Mohawks  had  come  to  the 
council-fire  of  the  Senecas  and  asked  that  canoes 
and  wampum  and  the  warm  furs  of  the  bear  and 
the  beaver  be  given  them  for  their  maidens  the 
council  would  have  heeded  their  request,  for  have 
we  not  plenty  ?  Even  the  young  Mohawks  would 
have  been  returned  to  the  care  of  their  fathers,  so 
[>] 


THE  CONFEDERATION  OF  THE  IROQUOIS 

that  they  might  be  kept  safe  and  not  become  wan- 
derers where  the  wolves  and  panthers  might  harm 
them.  But  the  Mohawks  have  not  thought  best  to 
do  this,  and  have  come  to  the  council-fire  at  night, 
when  only  war  can  be  talked.  They  have  refused 
to  eat  the  food  offered  them  by  the  Senecas,  and 
when  the  fire-keepers  would  light  the  peace-pipe, 
they  turned  their  heads.  They  come  to  tell  us  that 
the  warriors  of  the  Mohawks  have  aroused  the  war- 
riors of  the  Onondagas,  who  are  now  upon  the  trail, 
ready  and  waiting  to  destroy  the  homes  of  the  Sene- 
cas, and  anxious  to  drive  us  from  the  land  the  Great 
Spirit  gave  us. 

"When  the  red  men  of  the  valley  have  come  to 
the  council-fire  of  the  Senecas  without  threats  of 
war  in  their  mouths  they  have  always  been  wel- 
come, and  when  they  had  talked  they  departed  in 
peace.  But  now  they  come  as  spies  and  say  that 
we  are  cowards,  and  bring  the  Mohawk  and  Onon- 
daga warriors  behind  them  to  destroy  our  villages. 
For  this  reason  let  the  Mohawk  chiefs  remain  at  our 
council-fire  and  the  young  Mohawk  men  and  women 
will  be  brought  to  keep  them  company.  If  the 
warriors  of  the  Mohawks  and  Onondagas  come  too 
close  to  the  village  of  the  Senecas  they  will  see 
Orontadeka  and  his  friends  start  forth  on  the  long- 
133) 


THE  LEGENDS  OF  THE  IROQUOIS 

journey,  and  they  will  know  that  many  will  be  sent 
to  follow  the  same  trail." 

The  Mohawks  were  wholly  unprepared  for  this 
turn  of  affairs,  which  must  have  been  agreed  upon 
by  the  Senecas  before  the  council  opened.  They 
were  quickly  bound  as  prisoners.  When  the  dawn 
broke  the  five  Mohawk  chiefs,  with  the  maidens 
and  young  men  who  had  been  stolen  from  their 
homes,  were  held  under  a  strong  guard  on  a  slight 
eminence  near  the  village,  and  the  order  had  been 
given  that  if  the  invading  warriors  approached  the 
village  Orontadeka  and  his  fellow-prisoners  should 
at  once  be  put  to  death.  Scores  of  Seneca  scouts 
were  scouring  the  woods  in  every  direction,  and  a 
young  Seneca,  fearless  of  the  dangers  to  which  he 
was  exposed,  had  long  ago  started  on  his  way  to 
the  camp  of  the  superior  force  to  inform  them  that 
the  Mohawk  chiefs  were  held  as  hostages.  He  ful- 
filled his  mission  and  was  at  once  made  a  prisoner. 

In  the  Seneca  village  all  was  activity.  The  women 
and  children  were  making  ready  to  hurry  away  un- 
der guard,  while  the  warriors  were  planning  am- 
buscades, in  order  that  they  might  hold  back  the 
attacking  force  as  long  as  possible  and  cover  the 
escape  of  their  women  and  children  toward  the 
south. 

[34] 


THE  CONFEDERATION  OF  THE  IROQUOIS 

The  sun  rose  higher  in  the  heavens  and  the  scouts 
of  the  Senecas  returned  one  by  one  from  the  forest, 
telling  of  the  advance  of  a  great  war-party  of  Mo- 
hawks and  Onondagas.  Nearer  and  nearer  they  ap- 
proached, evidently  believing  that  their  great  num- 
bers rendered  caution  unnecessary,  and  that  the 
Senecas  would  either  flee  in  panic  or  sue  for  peace 
at  whatever  terms  the  invaders  might  dictate.  A 
short  distance  from  the  village  a  party  of  five  Sene- 
cas came  forward  to  meet  them,  and  in  loud  voices 
warned  their  foes  to  approach  no  nearer  if  they 
would  save  the  lives  of  their  chiefs  and  of  the  Indian 
boys  and  girls  held  as  prisoners  with  them.  A  halt 
was  called  and  the  attacking  party  was  upon  the 
point  of  parleying  with  the  Senecas  when  the  voice 
of  Orontadeka  was  heard : 

"The  Senecas  should  be  driven  away  by  the 
warriors  of  the  Mohawks  and  the  Onondagas,"  he 
cried,  "for  not  only  are  they  child-stealers  and 
cowards,  but  traitors,  who  have  forgotten  that  the 
Great  Spirit  made  the  council-fire  and  commanded 
that  it  should  not  be  violated.  Orontadeka  is  ready 
to  go  on  his  long  journey.  Let  the  warriors  ad- 
vance and  see  the  cowards  run  through  the  forest. 
Orontadeka  and  his  friends  will  teach  them  how  to 
die" 

[35] 


THE  LEGENDS  OF  THE  IROQUOIS 

The  guards  over  the  captive  Mohawks  seized 
their  victims  and  raised  their  heavy  stone-hatchets 
to  strike  the  death-blows.  The  Mohawks  and 
Onondagas  knew  that  advance  on  their  part 
meant  certain  death  to  their  chiefs  and  the  other 
prisoners,  but  they  prepared  to  go  forward  with  a 
rush. 

Then  the  voice  of  one  of  the  young  Mohawk  girls 
rose  in  a  cry  that  fastened  the  attention  of  the  war- 
riors of  both  parties.  Her  gaze  was  directed  toward 
the  sun,  and  from  her  lips  came  words  that  carried 
fear  and  consternation  to  all  their  hearts. 

"See,  see,  my  Brothers!  The  Great  Spirit  hides 
his  smiling  face  and  will  not  look  upon  the  battle 
of  the  red  men.  He  will  go  away  and  leave  them 
in  darkness  if  they  burn  the  villages  and  with  their 
poisoned  arrows  send  the  hunters  and  the  women 
and  the  children  on  their  long  journey  before  they 
have  been  called.  Look  thou,  my  brothers,  he  has 
seen  the  Mohawk  maidens  happy  in  the  lodges  of 
the  Senecas,  and  he  will  not  look  upon  them  in 
misery  and  death.  He  hides  his  face,  my  brothers ! 
He  hides  his  face!" 

A  moan  of  terrible  fear  went  up  from  the  war- 
riors— men  who  could  meet  death  on  the  chase  or 
in  the  battle  with  a  smile  were  unnerved  by  that 
[36] 


THE  CONFEDERATION  OF  THE  IROQUOIS 

awful  spectacle.  They  saw  a  black  disc  moving 
forward  over  the  face  of  an  unclouded  sun. 

The  guards  released  their  prisoners  and  fell  at 
their  feet.  Mohawks,  Senecas  and  Onondagas 
mingled,  imploring  each  other  for  pardon  and  pro- 
testing the  most  profound  friendship.  The  Seneca 
women  and  children  hurried  from  the  woods, 
where  they  had  been  in  hiding,  and  lent  their  voices 
to  the  general  clamor  of  fear.  The  wild,  savage 
faces,  streaked  with  the  various  colored  earths  and 
pigments,  were  turned  in  fearful  apprehension  to- 
ward the  fast-darkening  heavens,  becoming  wilder 
and  more  savage  by  the  terrible  fear  that  filled  them. 
The  sachems  and  wise  men  hid  their  faces  in  their 
fur  robes,  and  the  warriors  groveled  in  terror  upon 
the  ground.  The  eagle,  the  hawk  and  flocks  of 
smaller  birds  darted  blindly  among  the  branches  of 
the  trees,  while  strange  cries  of  alarm  and  distress 
came  from  every  side.  The  panther  and  the  bear 
ran  whimpering  and  whining  with  the  rabbit;  the 
fox  and  other  denizens  of  the  forest  sought  the 
frightened  red  men  for  protection,  or  lay  trembling 
and  panting  under  the  cover  of  some  prostrate  giant 
of  the  forest. 

On,  on  crept  that  fearful  black  shadow,  eating  its 
way  into  the  disc  of  the  beautiful  sun,  like  a  mighty 
[37] 


THE  LEGENDS  OF  THE  IROQUOIS 

demon  that  had  come  to  blot  out  of  existence  the 
source  of  light  and  warmth  and  life,  while  over  the 
fresh  and  budding  earth  spread  the  ghostly  gloom 
that  never  fails  to  inspire  the  most  careless  observer 
with  awe.  The  flowers  that  filled  the  woods  with 
such  profusion  closed  as  though  night  had  suddenly 
fallen  upon  them ;  the  warmth  and  fragrance  of  the 
day  that  had  opened  with  such  glory  gave  way  to 
the  damps  of  evening,  while  the  stars  and  planets 
appeared  again  in  the  heavens.  Over  the  whole 
face  of  nature  was  thrown  an  unearthly,  cadaverous 
hue,  and  in  the  sudden  chill  everything  was  cold 
and  sodden  with  the  falling  dew. 

At  last,  through  that  awful  gloom,  the  frightened 
and  trembling  red  men  saw  the  once  tall  and  erect, 
but  now  bent  and  tottering,  form  of  Sagoyountha, 
the  aged  sachem  of  the  Senecas,  creeping  forth  from 
his  wigwam.  Reaching  the  center  of  the  terror- 
stricken  assemblage,  the  aged  man  appeared  to  be 
suddenly  endowed  with  the  vigor  of  youth,  and 
stood  before  them  like  a  mighty  warrior,  while  his 
scarred  and  wrinkled  face,  upon  which  had  beaten 
the  storms  of  more  than  a  hundred  winters,  was 
turned  toward  the  dread  spectacle  in  the  heavens,  the 
like  of  which  even  Sagoyountha  had  never  looked 
upon.  His  voice  rang  once  more  with  the  clear 
[38] 


THE  CONKEDERATION  OF  THE  IROQUOIS 

tones  that  had  awakened  the  echoes  of  the  forests 
long  before  any  of  his  listeners  were  born,  and  it 
sounded  strangely  sharp  and  loud  in  the  awesome 
silence  that  prevailed. 

"My  children,  Sagoyountha  speaks  to  you  in  the 
voice  of  the  past,  but  his  eyes  are  looking  into  the 
future.  The  Great  Spirit  is  angry  with  his  children, 
for  he  would  have  them  live  in  peace.  He  has 
drawn  the  door  of  his  wigwam  before  his  smiling 
face,  and  his  children  will  see  him  no  more,  unless 
they  smoke  the  pipe  that  he  gave  their  fathers 
when  he  sent  them  forth  from  the  Happy  Hunting- 
Grounds.  Sagoyountha  has  spoken.  Will  his 
children  hear  his  voice  ?  " 

Kanyego  sprang  from  the  ground  as  though 
stung  by  an  adder,  and,  crouching  low,  ran  rapidly 
to  the  village.  He  was  absent  but  a  few  moments, 
and  came  running  once  more  to  the  circle  of  chiefs, 
bearing  in  his  hands  the  sacred  pipe,  in  which  was 
glowing  the  fragrant  tobacco.  From  one  to  another 
it  was  hastily  passed,  while  the  anxious  faces  were 
upturned  in  mute  appeal  towards  the  darkened  sun. 

Look!  ah,  look!  The  aged  Sagoyountha  reaches 
out  his  arms  in  supplication,  and  the  bright  and 
dazzling  edge  of  the  beautiful  orb  of  day  once  more 
appears ! 

[39] 


THE  LEGENDS  OF  THE  IROQUOIS 

Shouts  of  joy  arise  from  the  red  men,  while  the 
women  and  children  cry  aloud  with  gladness,  as 
hope  once  more  comes  to  their  hearts.  The  aged 
Sagoyountha  sinks  to  the  ground,  and,  with  feeble 
voice  and  trembling  lips,  commences  the  chanting 
of  his  death-song.  Fainter  and  fainter  are  the 
words  borne  upon  the  air  as  the  light  of  the  sun  in- 
creases, and,  finally,  the  breathless  throng  lose  the 
tones  wafted  back  from  the  journeying  spirit  as  it 
reaches  the  very  portals  of  the  Happy  Hunting- 
Grounds. 

In  the  light  of  the  twice-dawned  day,  and  in  the 
presence  of  the  sacred  dead,  who  had  pointed  out 
to  the  red  men  the  path  by  which  to  escape  the  dis- 
pleasure of  their  Father,  the  Confederacy  of  the 
Iroquois  was  formed. 


[40] 


BIRTH  OF  THE  ARBUTUS 


BIRTH  OF  THE  ARBUTUS 

ANY,  many  moons  ago  there  lived  an 
old  man  alone  in  his  lodge  beside  a 
frozen  stream  in  the  great  forest  beyond 
the  wide  waters  of  the  northern  lakes. 
His  locks  were  long  and  white  with  age  and 
frost.  The  fur  of  the  bear  and  cunning  beaver 
covered  his  body,  but  none  too  warmly,  for  snow 
and  ice  were  everywhere.  Over  all  the  earth  there 
was  winter.  The  winds  came  down  the  bleak 
mountain  sides  and  wildly  hurried  through  the 
branches  of  the  trees  and  bushes,  looking  for  song- 
birds that  they  might  chill  to  the  heart.  Even  the 
evil  spirits  shivered  in  the  desolation  and  sought  to 
dig  for  themselves  sheltering  caves  in  the  deep 
snow  and  ice.  Lonely  and  halting  the  old  man 
went  abroad  in  the  forest,  looking  for  the  broken 
branches  that  had  fallen  from  the  trees  that  he  might 
keep  alive  the  fire  in  his  lodge.  Few  fagots  could  he 
find,  and  in  despair  he  again  sought  his  lodge,  where, 
hovering  over  the  fading  embers  on  his  hearth,  he 
cried  in  anguish  to  the  Great  Spirit  that  he  might 
not  perish. 

[41] 


THE  LEGENDS  OF  THE  IROQUOIS 

Then  the  wind  moaned  in  the  tree-tops  and  cir- 
cling through  the  forests  came  back  and  blew  aside 
the  skin  of  the  great  bear  hanging  over  his  lodge 
door,  and,  lo!  a  beautiful  maiden  entered.  Her 
cheeks  were  red  like  the  leaves  of  wild  roses ;  her 
eyes  were  large  and  glowed  like  the  eyes  of  the 
fawn  at  night ;  her  hair  was  black  as  the  wing  of 
the  crow,  and  so  long  that  it  brushed  the  ground 
as  she  walked.  Her  hands  were  clad  in  willow 
buds;  over  her  head  was  a  crown  of  flowers;  her 
mantle  was  woven  with  sweet  grasses  and  ferns, 
and  her  moccasins  were  white  lilies,  laced  and  em- 
broidered with  the  petals  of  honeysuckle.  When 
she  breathed,  the  air  of  the  lodge  became  warm, 
and  the  cold  winds  rushed  back  in  affright. 

The  old  man  looked  in  wonder  at  his  strange 
visitor,  and  then  opened  his  lips  and  said:  "My 
daughter,  thou  art  welcome  to  the  poor  shelter  of 
my  cheerless  lodge.  It  is  lonely  and  desolate,  and 
the  Great  Spirit  has  covered  the  fallen  branches  of 
the  trees  with  his  death-cloth  that  I  may  not  find 
them  and  light  again  the  fire  of  my  lodge.  Come, 
sit  thou  here  and  tell  me  whom  thou  art  that  thou 
dost  wander  like  the  deer  in  the  forest.  Tell  me 
also  of  thy  country  and  what  people  gave  thee  such 
beauty  and  grace,  and  then  I,  the  desolate  Manito, 
[42] 


BIRTH  OF  THE  ARBUTUS 


will  tell  thee  of  my  victories  till  thou  dost  weary  of 
my  greatness." 

The  maiden  smiled,  and  the  sunlight  streamed 
forth  and  shot  its  warmth  through  the  roof  of  the 
lodge.  The  desolate  Manito  filled  his  pipe  of  friend- 
ship, and  when  he  had  drawn  of  the  fragrant  to- 
bacco, he  said:  "When  I,  the  Manito,  blow  the 
breath  from  my  nostrils  the  waters  of  the  river 
stand  still,  the  great  waves  on  the  lakes  rest 
and  the  murmurings  of  the  streams  die  away  in 
silence." 

Then  the  maiden  said:  "The  Manito  is  great  and 
strong  and  the  waters  know  the  touch  of  his  breath ; 
but  when  I,  the  loved  of  the  birds,  smile,  the  flowers 
spring  up  over  all  the  forest  and  the  plains  are  cov- 
ered with  a  carpet  of  green. " 

Then  said  the  Manito:  "I  shake  my  locks,  and 
lo!  the  earth  is  wrapped  in  the  death-cloth  of  snow." 

Then  the  maiden  replied:  "  I  breathe  into  the  air 
and  the  warm  rains  come  and  the  death-cloth  van- 
ishes like  the  darkness  when  the  great  fire  awakens 
from  its  bed  in  the  morning." 

Then  the  Manito  said :  "  When  I  walk  about,  the 
leaves  die  on  the  trees  and  fall  to  the  ground ;  the 
birds  desert  their  nests  and  fly  away  beyond  the 
lakes ;  the  animals  bury  themselves  in  holes  in  the 

[43] 


THE  LEGENDS  OF  THE  IROQUOIS 

earth  or  in  caves  in  the  mountain  side,  and  the 
winds  wail  the  death-chant  over  all  the  land." 

"Ah,  great  is  the  Manito,"  said  the  maiden, 
"and  his  mighty  name  is  feared  by  all  living  things 
in  the  land.  'Great  is  the  Manito,'  says  all  the 
world,  and  his  fame  has  spread  among  the  children 
of  the  Great  Spirit  till  they  crouch  with  fear  and 
say :  '  Mighty  and  cruel  is  the  Manito !  Terrible  is 
the  Manito,  and  more  cruel  and  cunning  in  his  tor- 
tures than  the  red  men.  His  strength  is  greater 
than  the  strength  of  the  giant  trees  of  the  forest,  for 
does  he  not  rend  them  with  his  mighty  hands?' 
But  when  I,  the  gentle  maiden,  walk  forth,  the  trees 
cover  with  many  leaves  the  nakedness  which  thou, 
the  great  Manito,  hath  caused;  the  birds  sing  in  the 
branches  and  build  again  the  nests  from  which  thou 
drivest  them ;  the  animals  seek  their  mates  and  rear 
their  young;  the  wind  sings  soft  and  pleasant  music 
to  the  ears  of  the  red  man,  while  his  wives  and 
papooses  sport  in  the  warm  sunshine  near  his 
wigwam." 

As  the  maiden  spoke,  the  lodge  grew  warm  and 
bright,  but  the  boasting  Manito  heeded  it  not,  for 
his  head  drooped  forward  on  his  breast,  and  he 
slept. 

Then  the  maiden  passed  her  hands  above  the 

[44] 


BIRTH  OF  THE  ARBUTUS 


Manito's  head  and  he  began  to  grow  small.  The 
blue  birds  came  and  filled  the  trees  about  the  lodge 
and  sang,  while  the  rivers  lifted  up  their  waters 
and  boiled  with  freedom.  Streams  of  water  poured 
from  the  Manito's  mouth,  and  the  garments  that 
covered  his  shrunken  and  vanishing  form  turned 
into  bright  and  glistening  leaves. 

Then  the  maiden  knelt  upon  the  ground  and  took 
from  her  bosom  most  precious  and  beautiful  rose- 
white  flowers.  She  hid  them  under  the  leaves  all 
about  her,  and  as  she  breathed  with  love  upon 
them,  said: 

"I  give  to  you,  oh!  precious  jewels,  all  my  vir- 
tues and  my  sweetest  breath,  and  men  shall  pluck 
thee  with  bowed  head  and  on  bended  knee." 

Then  the  maiden  moved  over  the  plains,  the  hills 
and  the  mountains.  The  birds  and  the  winds  sang 
together  in  joyous  chorus,  while  the  flowers  lifted 
up  their  heads  and  greeted  her  with  fragrance. 

Wherever  she  stepped,  and  nowhere  else,  grows 
the  arbutus. 


[45] 


THE  LEGENDS  OF  THE  IROQUOIS 


A  LEGEND  OF  THE  RIVER 

>ANY  hundred  moons  ago  there  dwelt 
among  the  Senecas  a  maiden  named 
Tonadahwa,  whom  every  young  chief 
coveted  to  grace  his  wigwam.  One  of 
the  young  braves  of  her  tribe  had  won  her  heart  by 
imperiling  his  life  to  save  her  from  impending  dan- 
ger, and  to  none  other  would  she  listen.  Her 
smiles  were  all  for  her  hero,  and  her  eyes  lighted 
like  the  sunbeams  when  he  was  near. 

One  day  the  maiden  was  urging  her  canoe  swiftly 
along  the  river,  little  thinking  that  great  danger 
awaited  her  and  threatened  her  life  and  happiness. 
Darting  along  the  bank  of  the  stream,  unseen  by 
Tonadahwa,  was  a  young  Seneca  warrior,  who  had 
been  a  suitor  for  her  hand,  but  whom  she  had 
spurned  and  avoided.  Her  light  canoe  had  borne 
her  far  from  the  village  of  the  Senecas,  when  she 
suddenly  heard  what  she  supposed  was  the  call  of 
her  lover  on  the  shore.  Resting  on  her  paddle, 
Tonadahwa  listened  and  again  heard  the  welcome 
call  that  deepened  the  rich  color  in  her  rounded 
cheeks.     Answering  with  a  cry  of  joy,  she  headed 

[47] 


A  LEGEND  OF  THE  RIVER 

the  canoe  toward  the  bank,  and  with  a  few 
strokes  sent  it  gliding  underneath  the  overhanging 
branches. 

But  it  was  not  the  form  of  Tonadahwa's  lover 
that  sprang  suddenly  into  the  canoe.  It  was  that 
of  the  dark  and  angry  rival,  and  she  saw  in  his  face 
a  look  of  evil  triumph. 

The  maiden  uttered  no  shriek,  gave  expression  to 
no  surprise,  though  her  eyes  darkened  and  her 
cheeks  assumed  a  duskier  hue.  With  an  exclamation 
that  almost  drove  hope  from  Tonadahwa's  heart,  the 
hated  lover  caught  the  paddle  from  her  hands  and 
sent  the  light  craft  rapidly  towards  the  middle  of 
the  stream. 

Suddenly  a  bright  object  cleft  the  air  and  an  arrow 
sped  from  the  bank  of  the  river  and  buried  itself  be- 
tween the  shoulders  of  the  cowardly  abductor  as  he 
bent  forward  to  clasp  the  shrinking  maiden  in  his 
arms.  With  a  cry,  the  defeated  rival  leaped  into 
the  river,  hurling  the  paddle  from  him  as  he  sprang, 
and  with  his  last  remaining  effort  pushed  the  canoe 
and  its  occupant  far  out  into  the  rapid  current.  The 
whirling,  seething  rapids  caught  the  helpless  craft 
and  bore  it  onward  with  terrific  speed.  Tonadahwa 
waved  a  farewell  to  her  lover,  and,  chanting  her 
death-song,  which  the  pines  along  the  shore  caught 
[48] 


THE  LEGENDS  OF  THE  IROQUOIS 

and  whispered,  the  canoe  went  flying  amid  the  mist 
and  spray  of  that  roaring  tide. 

Green  as  the  emerald,  save  where  whipped  into 
white  foam  or  enshrouded  in  mist,  the  river  rushed 
on,  and  the  frail  canoe,  tossed  as  a  plaything  at  the 
sport  of  the  current,  was  whirled  onward  until  lost 
in  the  roar  and  tumult  of  the  impetuous  flood. 

Like  the  wind  the  despairing  lover  flew  along 
the  shore  to  the  high  banks  overlooking  the  falls. 
There  he  paused  a  moment  until  the  canoe  and  its 
precious  freight  were  lost  to  view.  Then,  raising 
his  arms  a  moment  toward  the  Happy  Hunting- 
Grounds,  he  leaped  into  the  fearful  abyss. 

But  amid  the  pelting  spray  and  beating  flood  ap- 
peared myriads  of  shadowy  forms — spirits  of  the 
mighty  braves  who  long  before  had  found  the  land  of 
pleasant  forests.  Swiftly,  yet  gently,  they  lowered 
the  form  of  the  hero  until  he  stood  unharmed  be- 
neath the  fall  of  roaring  water,  and  received  in  his 
arms  the  unconscious  form  of  Tonadahwa,  which 
was  held  by  the  braves  to  await  his  coming. 

Clinging  to  the  broken  rocks,  bmTeie4  and  blinded 
by  the  awful  flood,  the  daring  and  triumphant 
Seneca  bore  his  loved  burden  to  a  place  of  safety 
and  watched  with  thankfulness  her  return  to  con- 
sciousness and  life. 

[49] 


A  LEGEND  OF  THE  RIVER 

The  pine  trees  ever  after  gently  murmured  Tona- 
dahwa's  song,  and,  mingled  with  the  roar  of  waters, 
listening  lovers  through  all  succeeding  time  can 
often  hear  the  strange,  weird  cry  of  Tonadahwa's 
lover  as  he  plunged  headlong  after  the  beloved 
maiden. 


[So] 


LEGENDS  OF  THE  CORN 


LEGENDS  OF  THE  CORN 

'N  old  and  honored  chief  went  alone  to 
the  top  of  a  high  mountain  to  meet 
the  Great  Spirit.  The  chief  told  the 
Great  Spirit  that  the  red  men  were 
tired  of  the  roots  and  herbs  which,  with  the  fruits 
that  grew  on  the  trees  and  the  bushes,  made  up  their 
food,  and  he  asked  the  Father  to  send  them  some 
of  the  food  used  in  the  Happy  Hunting-Grounds. 
The  Great  Spirit  told  the  chief  to  take  his  wives  and 
papooses  and  go  forth  in  the  moon  of  rains  and 
stand  on  one  of  the  plains,  not  moving  from  the 
place  where  they  stopped  for  the  space  of  three 
suns.  Then  the  Great  Spirit  would  come  and  give 
the  Indians  food.  The  chief  went  back  to  his  people 
and  told  them  what  he  had  heard  from  the  Great 
Spirit.  When  the  moon  of  rains  came  they  did  as 
the  chief  had  been  directed.  In  three  suns  all  had 
fallen  asleep.  They  were  left  undisturbed  by  the 
Indians,  for  this  peculiar  manifestation  was  regarded 
as  a  mark  of  especial  favor.  In  a  few  weeks  the 
old  chief  and  the  members  of  his  family  had  changed 
into  luxuriant  green  plants.  The  council  assembled, 
[SO 


THE  LEGENDS  OF  THE  IROQUOIS 

sent  the  wise  men  to  visit  the  field,  and  what  they 
found  there  was  corn. 

Long  and  earnestly  a  young  brave  wooed  a  beau- 
tiful maiden,  and  at  last  gained  her  consent  to  live 
with  him  in  his  wigwam.  But  the  days  and  nights 
were  lonely  without  her  and  the  young  brave  could 
not  remain  away  from  her  lodge.  Fearing  that  she 
might  be  stolen  by  one  of  her  many  admirers,  or 
that  danger  might  come  to  her,  he  slept  at  night  in 
the  forest  that  he  might  be  near  to  protect  her.  One 
night  he  was  awakened  by  a  light  footstep  and, 
starting  up,  saw  his  loved  one  stealing  out  of  her 
lodge  as  a  sleep-walker.  He  pursued  her,  but,  as 
if  fleeing  in  her  dreams  from  a  danger  that  threat- 
ened her  life,  she  ran  from  him,  speeding  through 
the  paths  like  the  fleet-footed  hare.  On  and  on  he 
followed,  and  finally  drew  so  near  that  he  could 
hear  her  quick  breath  and  the  rapid  beating  of  her 
heart.  With  all  his  remaining  strength  the  lover 
sprang  forward  and  clasped  the  maiden's  form  to 
his  breast.  What  was  his  grief  and  astonishment 
when  he  found  that  his  arms  clasped,  not  the  maiden 
he  loved,  but  a  strange  plant  the  like  of  which  he 
had  never  seen  before.  The  maiden  had  awakened 
just  as  her  lover  overtook  her,  and  had  been  so 
[52] 


LEGENDS  OF  THE  CORN 


frightened  at  her  surroundings  that  she  was  trans- 
formed. She  had  raised  her  arms  to  her  head  just 
as  her  lover  caught  her,  and  her  uplifted  hands  were 
changed  into  ears  of  corn,  and  where  her  fingers 
caught  her  hair  the  maize  bears  beautiful  silken 
threads. 


[53] 


^N 


THE  FIRST  WINTER 


THE  FIRST  WINTER 

HERE  was  a  time  when  the  days  were 
always  of  the  same  length,  and  it  was 
always  summer.  The  red  men  lived 
continually  in  the  smile  of  the  Great 
Spirit,  and  they  were  happy.  But  there  arose  a 
chief  who  was  so  powerful  that  he  at  last  declared 
himself  mightier  than  the  Great  Spirit,  and  taught 
his  brothers  to  go  forth  to  the  plains  and  mock  the 
Great  Spirit.  They  would  call  upon  the  Great  Spirit 
to  come  and  fight  with  them,  or  would  challenge 
him  to  take  away  the  crop  of  growing  corn,  or 
drive  the  game  from  the  woods ;  they  would  say  he 
was  an  unkind  father  to  keep  to  himself  and  their 
dead  brothers  the  Happy  Hunting-Grounds,  where 
the  red  men  could  hunt  forever  without  weariness. 
They  laughed  at  their  old  men,  who  had  feared  for 
so  many  moons  to  reproach  the  Great  Spirit  for  his 
unfair  treatment  of  the  Indians,  who  were  compelled 
to  hunt  and  fish  for  game  for  their  wives  and  chil- 
dren, while  their  women  had  to  plant  the  corn  and 
harvest  it.  ' '  In  the  Happy  Hunting-Grounds, "  they 
said,  "  the  Great  Spirit  feeds  our  brothers  and  their 
[553 


THE  LEGENDS  OF  THE  IROQUOIS 

wives  and  does  not  let  any  foes  or  dangers  come 
upon  them,  but  here  he  lets  us  go  hungry  many 
times.  If  he  is  as  great  as  you  have  said,  why  does 
he  not  take  care  of  his  children  here?" 

Then  the  Great  Spirit  told  them  he  would  turn 
his  smiling  face  away  from  them,  so  that  they  should 
have  no  more  light  and  warmth,  and  must  build 
fires  in  the  forests  if  they  would  see. 

But  the  red  men  laughed  and  taunted  him,  telling 
him  that  he  had  followed  one  trail  so  long  that  he 
could  not  get  out  of  it,  but  would  have  to  come 
every  day  and  give  them  light  and  heat.  Then  they 
would  dance  and  make  faces  at  him  and  taunt  him 
with  his  helplessness. 

-  In  a  few  days  the  quick  eyes  of  some  of  the  red 
men  saw  in  the  morning  the  face  of  the  Great  Spirit 
appear  where  it  was  not  wont  to  appear,  but  they 
were  silent,  fearing  the  jibes  of  their  brothers.  Fi- 
nally duller  eyes  noticed  the  change,  and  alarm  and 
consternation  spread  among  the  people.  Each  day 
brought  less  and  less  of  the  Great  Spirit's  smile  and 
his  countenance  was  often  hidden  by  dark  clouds, 
while  terrible  storms  beat  upon  the  frightened  faces 
turned  in  appeal  toward  the  heavens.  The  strong 
braves  and  warriors  became  as  women;  the  old  men 
covered  their  heads  with  skins  and  starved  in  the 
[56] 


THE  FIRST  WINTER 


forests ;  while  the  women  in  their  lodges  crooned 
the  low,  mournful  wail  of  the  death-song,  and  the 
papooses  crawled  among  the  caves  in  the  rocks 
and  mountains  and  died  unheeded.  Frosts  and 
snows  came  upon  an  unsheltered  and  stricken  race, 
and  many  of  them  perished. 

Then  the  Great  Spirit,  who  had  almost  removed 
his  face  from  the  sight  of  the  red  men,  had  pity,  and 
told  them  he  would  come  back.  Day  after  day  the 
few  that  remained  alive  watched  with  joy  the  return 
of  the  sun.  They  sang  in  praise  of  the  approaching 
summer,  and  once  more  hailed  with  thankfulness 
the  first  blades  of  growing  corn  as  it  burst  from  the 
ground.  The  Great  Spirit  told  his  children  that 
every  year,  as  a  punishment  for  the  insults  they  had 
given  their  Father,  they  should  feel  for  a  season  the 
might  of  the  power  they  had  mocked;  and  they 
murmured  not,  but  bowed  their  heads  in  meekness. 

From  the  bodies  of  those  who  had  perished  of 
cold  and  hunger  sprang  all  manner  of  poisonous 
plants,  which  spread  themselves  over  the  earth  to 
vex  and  endanger  the  lives  of  the  Indians  of  all 
generations;  and  in  after  years  when  any  of  the 
Indians  from  any  reason  "ate  of  the  fatal  root,"  it 
was  said  of  them  that  they  had  ' '  eaten  of  the  bodies 
of  their  brothers  who  had  defied  the  Great  Spirit." 
[57] 


THE  GREAT  MOSQUITO 


THE  GREAT  MOSQUITO 

N  immense  bird  preyed  upon  the  red 
men  in  all  parts  of  the  country.  Their 
homes  were  at  no  time  safe  from  its 
ravages.  Often  it  would  carry  away 
children  playing  beside  the  wigwams,  or,  like  a  bolt 
of  lightning,  dart  from  the  sky  and  strike  a  woman 
or  man  bleeding  and  dying  to  the  earth.  Whole 
fields  of  corn  had  been  destroyed  in  a  single  night 
by  its  ravages,  and  its  coming  was  so  swift  and 
terrible  that  the  Indians  hardly  dared  stir  from  the 
shelter  of  their  houses.  A  strong  party  of  Cayugas 
and  Onondagas  finally  determined  upon  its  death, 
no  matter  at  what  cost  to  themselves.  A  young 
warrior  offered  himself  for  the  sacrifice.  He  was 
provided  with  a  quantity  of  raw-hide  thongs,  and 
repaired  to  one  of  the  open  spaces,  where  it  was 
believed  the  dreaded  monster  would  discover  and 
descend  upon  him.  The  young  brave  was  to  bind 
one  of  the  thongs  upon  the  bird's  feet  or  upon  some 
portion  of  its  body,  if  possible,  before  he  killed 
him,  and  then  his  companions,  rushing  from  their 
place  of  concealment,  would  try  to  slay  the  enemy 
[59] 


THE  LEGENDS  OF  THE  IROQUOIS 

that  had  been  snared  with  such  difficulty.  The 
preparations  were  elaborately  made,  and  the  young 
brave  went  forth  on  his  dangerous  mission. 

Three  days  he  sat,  chanting  his  death-song  and 
awaiting  the  coming  of  his  terrible  fate.  On  the 
morning  of  the  fourth  day  the  sky  was  suddenly 
darkened  and  the  watchers  saw  that  the  great  bird 
was  slowly  circling  above  the  heroic  young  Cayuga. 
He  ceased  his  chanting,  and,  standing  upright, 
shouted  defiance  to  the  almost  certain  death  that 
awaited  him. 

With  a  scream  that  turned  the  hearts  of  the  wait- 
ing Indians  cold  with  terror,  the  bird  dropped  upon 
its  victim  like  a  panther  on  his  prey.  A  short  and 
terrible  struggle  took  place  and  then  the  concealed 
warriors  rushed  forth  to  finish  the  work  of  their 
brave  young  companion,  who  had  succeeded  in 
throwing  one  of  the  thongs  over  the  great  mos- 
quito's neck.  They  brought  willing  and  ready 
hands  to  the  battle,  and  the  arrows  poured  upon 
the  struggling  mass  like  a  storm  of  hail.  After  a 
long  encounter  the  bird  was  killed,  and  the  young 
Cayuga  smiled  in  triumph  as  his  last  glance  rested 
upon  the  dead  body  of  the  monster. 

Runners  were  at  once  dispatched  to  the  villages 
to  inform  the  Indians  of  the  victory,  and  soon  vast 

I60] 


THE  GREAT  MOSQUITO 


numbers  of  them  came  to  look  upon  their  long- 
dreaded  enemy  that  had  been  slain  at  such  cost. 
Its  body  was  larger  than  that  of  the  largest  bear 
they  had  ever  seen,  and  the  breadth  of  its  out- 
stretched wings  was  as  great  as  the  height  of  three 
men.  Its  talons  were  as  long  as  arrows,  and  its 
monstrous  beak  was  lined  with  sharp  teeth.  There 
was  much  rejoicing  over  the  great  mosquito's 
death,  and  for  several  days  feasting  and  dancing 
were  held  in  honor  of  the  bravery  of  those  who  had 
rid  the  country  of  such  a  terrible  scourge.  Soon, 
however,  swarms  of  the  poisonous  little  flies  that 
have  been  the  pests  of  all  nations  since  that  time, 
infested  the  woods,  and  the  Indians  discovered  that 
they  came  from  the  body  of  the  dead  bird.  Too 
late  they  realized  that  the  body  of  the  great  mos- 
quito should  have  been  burned  when  it  was  first 
slain,  for  fire  is  ever  the  destroyer  of  evil  spirits. 


[61] 


THE  STORY  OF  ONIATA 


THE  STORY  OF  ONIATA 

MAIDEN  more  beautiful  than  had  ever 
before  been  seen  came  into  the  house 
of  a  great  chief  and  grew  to  woman- 
hood by  his  fireside.  All  the  tribes 
within  a  distance  of  many  long  journeys  paid  her 
homage,  for,  though  her  eyes  were  as  dark  as  the 
depths  of  the  pool  in  the  rocks,  her  skin  was  as  fair 
as  that  of  the  palefaces  who  came  thousands  of 
years  afterwards,  and  her  hair  was  borrowed  from 
the  rays  of  the  sun. 

The  great  chief  was  honored  above  all  his  people 
on  account  of  his  beautiful  daughter,  for  she  could 
work  charms  that  drove  away  the  evil  spirits  of 
sickness,  and  when  her  father  went  to  battle  or  fol- 
lowed the  chase  he  was  ever  successful,  for  he  car- 
ried with  him  the  maiden's  smiles  to  daze  and  blind 
his  enemies,  or  to  aid  in  his  search  for  the  hidden 
trail.  Her  songs  were  so  full  of  music  that  when 
she  sang  the  wild  birds  were  silent  in  the  branches 
of  the  trees,  and  listened  that  they  might  catch  the 
tones  of  her  voice.  When  she  laughed  the  waters 
in  the  mountain  streams  sought  the  deep  pools  and 
[63] 


THE  LEGENDS  OF  THE  IROQUOIS 

for  very  shame  stopped  their  noisy  clamor.  Her 
feet  were  so  small  and  delicate  that  only  the  skins 
of  fawns  were  used  to  make  her  moccasins.  The 
snow  that  lay  over  the  earth  in  winter  was  no 
whiter  than  her  skin,  and  her  cheeks  were  like  the 
first  coming  of  the  sun  on  the  mornings  when  the 
corn  is  ripe.  Never  before  had  the  Indians  seen  one 
so  beautiful,  and  the  wise  men  whispered  that  she 
had  been  sent  by  the  Great  Spirit  from  the  Happy 
Hunting-Grounds  to  teach  the  Indians  what  beauties 
awaited  them  when  they  had  journeyed  to  their 
long  home. 

Over  all  the  land  spread  the  story  of  this  won- 
drous maiden,  like  the  tidings  of  a  bountiful  harvest 
or  the  boastings  of  a  successful  chase.  From  the 
villages  far  away  came  the  young  chiefs  and  war- 
riors, and  when  they  had  looked  upon  this  lily  of 
the  forest  and  heard  the  music  of  her  voice  they  no 
longer  had  hearts  for  the  hunt,  but  spent  their  days 
in  trying  to  win  approving  glances  from  the  dark 
eyes  of  Oniata,  the  daughter  of  Tiogaughwa.  They 
brought  for  her  the  most  gorgeous  and  elaborate 
head-dresses  of  wampum,  in  which  were  woven  the 
quills  and  feathers  of  the  birds  their  cunning  had 
been  able  to  ensnare.  They  performed  the  most 
wonderful  feats  of  agility  and  endurance,  often  vie- 
[64] 


THE  STORY  OF  ONIATA 


ing  with  each  other  until  even  their  rugged  natures 
could  not  withstand  the  terrible  self-imposed  or- 
deals, and  some  sank  exhausted  or  dying,  while  the 
more  fortunate  ones  shouted  cries  of  triumph  and 
victory,  loudly  boasting  of  their  own  powers  and 
strength. 

Tiogaughwa,  the  father  of  Oniata,  was  filled  with 
pride  at  the  attention  shown  his  daughter.  His  lodge 
was  rich  with  presents  of  rare  furs  and  strings  of 
wampum  that  had  been  laid  at  her  feet ;  the  medicine 
of  the  wisest  chiefs  was  freely  placed  at  his  disposal; 
he  could  have  allied  his  tribe  with  the  most  power- 
ful— for  the  greatest  chiefs  and  the  most  renowned 
warriors  sought  to  wed  the  beautiful  Oniata. 

But  there  came  a  change  to  these  happy  days  of 
the  old  chief,  Tiogaughwa.  One  day  the  chiefs  and 
warriors  were  surprised  to  see  the  council-place 
filled  with  the  women  and  maidens  from  all  the 
country  around.  They  deserted  their  lodges,  left 
the  fires  to  the  care  of  the  old  men  and  children, 
and,  without  heeding  the  dark  looks  of  their  hus- 
bands, sons  or  brothers,  took  the  places  usually 
occupied  by  the  wise  men  of  the  nation.  When  all 
were  assembled,  the  wives  of  five  of  the  principal 
chiefs  were  sent  to  ask  Tiogaughwa  and  the  chiefs 
and  wise  men  to  come  to  the  council-fires. 
[65] 


THE  LEGENDS  OF  THE  IROQUOIS 

When  the  chiefs  and  wise  men  were  seated  a 
silence  fell  on  the  assemblage.  At  last  it  was 
broken  by  the  first  faint  notes  of  the  mourning  song 
of  an  Indian  maiden  for  a  lover  who  had  been  slain 
in  battle.  Others  joined  the  chant  and  the  weird 
chorus  was  caught  up  by  the  hundreds  of  women 
assembled,  and  filled  the  forests  with  notes  of  sor- 
row. The  song  ceased,  but  its  last  note  had 
scarcely  died  away  before  another  took  its  place. 
The  Indian  wives  commenced  chanting  the  sorrow- 
ful story  it  was  the  custom  of  a  deserted  wife  to 
sing  in  her  lonely  lodge  when  her  husband  had  left 
her  to  join  another  more  congenial  to  his  fancy. 
When  their  complaint  had  ended,  the  women  sat  a 
long  time  with  bowed  heads.  Finally  the  wife  of  one 
of  the  chiefs — a  tall,  lithe,  beautiful  young  princess 
— stepped  before  the  chiefs  and  sachems  and  said : 

"We  have  come  to  the  council-fires,  oh!  my 
brothers,  that  we  might  together  tell  the  Great 
Spirit  that  the  lovers  of  the  Indian  maidens  are  dead, 
and  to  ask  him  to  meet  them  at  the  borders  of  the 
Happy  Hunting-Grounds.  We  have  come,  too,  oh! 
my  brothers,  to  tell  the  Great  Spirit  that  the  bad 
spirits  have  caught  the  ears  of  our  husbands  and 
have  told  them  tales  that  have  led  them  from  our 
lodges,  and  their  wives  and  papooses  are  sick 
166) 


THE  STORY  OF  ONIATA 


with  hunger.  No  longer  is  the  smile  of  the  dark 
maiden  sought  by  the  young  braves.  She  plaits 
her  hair  with  flowers  and  wampum  and  sits  in  the 
forests  to  await  the  coming  of  her  mate;  but  the 
young  braves  come  no  more  to  woo  her,  nor  can 
they  be  found  on  the  track  of  the  bear  or  the  pan- 
ther. They  loll  with  the  dogs  in  the  shadow  of 
Oniata's  wigwam  and  glare  like  the  hard-wounded 
boar  at  the  dark  maidens  who  approach  them. 
They  are  dead,  and  the  hearts  of  the  Indian  maidens 
are  full  of  sorrow. 

"The  wives  cover  their  heads  with  wolf  skins 
and  tell  the  Great  Spirit  that  their  husbands  have 
deserted  them.  Day  after  day  they  have  kept  the 
lodge  fires  burning,  but  the  hunters  come  not  to  sit 
in  the  light  and  tell  the  stories  of  the  chase.  The 
feeble  old  men  and  boys  have  tried  to  follow  the 
hunt  that  they  might  provide  the  women  with  food. 
The  papooses  have  sickened  and  died,  and  the 
death-song  has  been  raised  many  times.  But  the 
warriors  come  not.  They  have  forgotten  their 
homes,  as  they  lie  in  their  camps  near  the  lodge  of 
the  white  lily,  where  they  are  held  in  sleep  by  the 
smiles  of  the  Oniata. 

"Have  the  dark  maidens  lost  their  beauty,  that 
their  glances  can  never  again  bring  life  to  the  hearts 
[67] 


THE  LEGENDS  OF  THE  IROQUOIS 

of  the  young  braves  ?  Have  the  dark  wives  refused 
to  do  the  bidding  of  their  husbands  that  they  should 
be  deserted  like  sick  and  wounded  dogs  fallen  in 
the  chase  ? 

"  My  brothers,  Waunopeta,  the  wife  of  Torwau- 
quanda,  has  spoken,  and  her  sisters  have  told  her 
to  say  that  if  they  no  longer  please  the  hearts  of  the 
red  men  they  ask  to  be  sent  on  the  long  journey  to 
the  Happy  Hunting-Grounds." 

As  Waunopeta  ceased  speaking  and  took  her 
place  among  the  crouching  forms  of  the  women, 
there  was  a  movement  on  the  outer  edge  of  the 
circle,  and  in  an  instant  Oniata  stood  in  the  centre 
of  the  council-place.  There  was  an  exclamation  of 
interest  as  this  vision  of  wonderful  beauty  burst 
upon  them.  Many  had  never  seen  her,  and  they 
were  almost  blinded  by  a  loveliness  that  was  pre- 
vious to  that  time  unknown  to  the  race.  She  was 
clothed  in  the  richest  of  skins,  and  her  hair  fell  like 
a  cloud  of  sun-kissed  mist  over  her  beautiful  shoul- 
ders. Her  cheeks  burned  with  tints  that  betrayed 
her  common  ancestry  with  her  dark  sisters  whom 
she  had  unwittingly  troubled. 

"  Oniata  is  here!  "she  cried,  as  she  looked  around 
at  the  dark  faces  before  her,  with  eyes  like  those  of 
the  hunted  fawn.  "Oniata  is  here  to  say  that  she 
[68] 


THE  STORY  OF  ONIATA 


has  not  asked  for  the  smiles  of  the  young  braves. 
They  came  around  her  wigwam  and  drove  away 
the  dream-god  with  their  cries  and  love  songs;  but 
she  covered  her  ears  with  the  skins  of  the  beaver 
and  would  not  listen  to  them.  When  Oniata  went 
forth  to  the  forest  they  appeared  before  her  like  the 
thunder  clouds,  and  she  went  back  to  her  wigwam 
and  could  not  look  at  her  father,  the  sun.  The 
warriors  came  to  the  lodge  of  the  white  lily  and 
with  shouts  and  cries  told  the  Oniata  that  their 
wives  and  children  should  be  the  white  lily's  slaves 
if  she  would  look  out  of  her  lodge  upon  them.  But 
the  Oniata  called  the  women  of  her  wigwam  about 
her  and  they  laughed  in  the  faces  of  the  warriors. 
Oniata  loves  her  sisters,  but  they  are  angry  at  the 
white  lily  and  ask  that  she  be  sent  away  to  the  long 
home  where  she  shall  be  seen  no  more  by  the  braves 
and  warriors.  She  will  go  from  the  home  of  the 
red  men  and  her  dark  sisters — far  away  beyond  the 
mountains  and  the  great  lakes — and  the  braves  will 
return  to  life  for  the  dark  maidens  and  seek  them 
with  love  songs  in  the  forests,  while  the  warriors 
will  once  more  go  to  their  wigwams  where  their 
wives  and  papooses  await  them.  But  her  people 
will  remember  the  Oniata,  for  she  will  kiss  the 
flowers  in  .the  forests  as  she  goes. 
[69] 


THE  LEGENDS  OF  THE  IROQUOIS 

"My  sisters,  the  Oniata,  daughter  of  the  sun  and 
the  great  chief  Tiogaughwa,  has  spoken." 

She  waved  her  hand,  and  the  circle  of  listening 
men  and  women  parted  that  she  might  walk 
through.  The  chief,  Torwauquanda,  started  for- 
ward to  follow  her,  but  the  dark  princess,  Wauno- 
peta,  stood  in  his  pathway,  and  he  knew  by  the 
looks  of  the  menacing  faces  about  him  that  the 
white  lily  would  go  alone. 

Tiogaughwa  rose  as  his  daughter  moved  rapidly 
away,  and  said:  "Oniata  has  spoken  well.  She 
will  go  in  peace.  The  scalp-lock  of  the  warrior 
that  follows  her  will  hang  in  Tiogaughwa's 
wigwam." 

The  old  chief  turned  and  folded  his  arms  over  his 
breast,  watching  with  pathetic  love  the  fast  disap- 
pearing form  of  his  daughter. 

Out  into  the  forest  went  the  Oniata — the  loved 
of  the  sunshine,  the  dream  of  the  Indian — and  the 
solemn  council  sat  in  silence  as  the  beautiful  vision 
faded  forever  from  their  view. 

Far  away  from  her  people  she  wandered,  never 
stopping  to  look  back  toward  the  home  she  had 
loved.  The  sun  warmed  her  pathway  for  many 
days,  and  at  night  the  sister  of  the  sun  smiled 
through  the  branches  of  the  trees  and  lighted  the 
[70] 


THE  STORY  OF  ONIATA 


forest  so  the  Oniata  would  not  miss  her  lodge-fire 
as  she  slept.  When  she  rested  beside  the  clear 
streams  she  caught  to  her  bosom  the  blossoms  that 
covered  the  banks  and  breathed  into  their  faces  the 
love  she  had  borne  for  her  dark  sisters  and  her 
home.  The  fragrance  of  her  love  filled  their  hearts 
and  from  that  time  they  have  freely  given  their  love 
to  others,  as  Oniata  bade  them  when  she  pressed 
them  to  her  lips  and  kissed  them  in  her  loneliness. 
When  the  clouds  came  and  the  rain  fell,  Oniata  was 
sheltered  by  the  thick  branches  of  the  trees,  and 
when  the  rain  had  ceased  she  pulled  the  branches 
down,  and  pressing  her  cheeks  against  them, 
thanked  them  for  their  kindness.  The  trees  learned 
gentleness  from  the  maiden,  and  their  blossoms 
have  ever  since  spread  their  grateful  perfume  on 
the  air. 

Many  moons  passed.  The  dark  maidens  were 
again  wooed  by  the  young  braves,  and  the  wives 
of  the  warriors  were  happy  in  the  return  of  their 
husbands.  The  winter  came  and  cast  its  white 
cloud  over  the  land,  and  the  frosts  locked  the  rivers 
in  prison  houses  of  ice.  But  Oniata  came  not  to 
the  home  of  her  people. 

The  great  Tiogaughwa  mourned  his  daughter  in 
his  lonely  wigwam,  and  his  heart  sang  her  death- 
[71] 


THE  LEGENDS  OF  THE  IROQUOIS 

song  as  he  sat  before  the  fireplace,  in  which  no  fire 
was  lighted,  and  bowed  his  head  in  mournful 
silence. 

The  warm  winds  came  again,  and  the  young 
men  and  maidens  were  once  more  filling  the  forests 
with  their  love-songs,  while  with  laughter  they 
chanted  the  praises  of  their  mates.  Tiogaughwa 
saw  all  this,  but  his  heart  was  heavy  and  he  had  no 
words  for  the  council-fire,  no  strength  for  the  chase. 
He  left  his  people  and  walked  away  in  the  path 
that  had  been  taken  by  Oniata.  Wherever  he 
went  the  wild  flowers  raised  their  heads  and  told 
him  they  had  been  kissed  by  Oniata,  and  the  great 
Tiogaughwa  fell  down  beside  them  and  caught  the 
fragrance  of  her  breath.  When  the  dew  and  the 
rain  were  upon  them  he  could  see  once  more  the 
beauty  of  her  eyes,  and  the  gentle  songs  of  the  soft 
winds  through  the  trees  that  had  sheltered  Oniata 
and  had  felt  the  loving  touch  of  her  caresses,  told 
the  great  Tiogaughwa  that  the  light  of  his  wigwam 
awaited  his  coming  in  the  long  home. 


[72] 


THE  MIRROR  IN  THE  WATER 


THE  MIRROR  IN  THE  WATER 

HEN  the  Great  Spirit  made  the  earth 
and  put  the  water  in  the  deep  valleys 
to  form  lakes,  and  built  the  springs 
in  the  mountains  to  form  streams 
and  rivers,  he  did  not  give  to  the  water  the  power 
to  show  within  its  surface  his  children's  faces 
or  to  make  the  trees  appear  to  grow  with  their 
branches  pointing  deep  into  the  ground.  For  many 
thousands  of  summers  the  younger  sister  of  the 
sun  was  never  seen  far  down  in  the  bosom  of  the 
lake  at  night,  and  many  times  young  men  grew  old 
and  died  before  the  sun  could  see  himself  in  the 
river,  the  warriors  could  put  on  their  war-paint  by 
the  deep  pool  in  the  woods,  or  the  maidens  plait 
their  braids  with  their  smiling  faces  reflected  from 
the  laughing  stream  that  flowed  beside  the 
wigwams. 

The  red  men  lived  together  peacefully  and  hap- 
pily then  beside  a  great  river.  One  day  the  young 
hunters  came  home  in  haste  from  the  chase  and  re- 
ported the  coming  of  many  strange  people  from 
beyond  the  river.  They  said  the  strange  men  car- 
[73] 


THE  LEGENDS  OF  THE  IROQUOIS 

ried  bows  twice  the  height  of  the  tallest  chief 
known  in  the  peaceful  tribes,  or  held  in  their  hands 
branches  of  trees  to  which  were  attached  sharpened 
stones  of  great  size.  The  chiefs  and  wise  men  as- 
sembled, and  scouts  and  runners  were  sent  forth  to 
see  if  the  young  hunters  had  not  been  deceived  by 
the  evil  spirits  of  the  woods.  But  the  young 
hunters  had  not  looked  with  double  eyes,  and  the 
strange  warriors  were  as  many  as  the  pebbles  on 
the  bank  of  the  river.  The  hearts  of  the  red  men 
were  filled  with  fear,  for  they  knew  not  then 
how  to  fight  against  such  numbers,  and  the 
sachems  arose  from  the  council-fire  and  went  forth 
to  the  cave  in  the  rocks  where  the  Great  Spirit 
talked  with  them.  The  Great  Spirit  told  his  chil- 
dren that  he  would  care  for  them  and  protect  them 
from  the  strange  warriors,  and  he  told  the  people  to 
fear  not,  but  to  obey  the  three  fathers  and  fire- 
keepers  of  the  nation.  When  the  night  came  the 
fathers  told  the  men  and  women  to  build  many 
fires  on  the  shore  of  the  river,  and  when  the  fires 
were  built  the  red  men  were  filled  with  fear  to  see 
burning,  deep  down  in  the  water,  a  fire  for  each 
fire  on  the  shore. 

The  strange  warriors  also  saw  these  fires  in  the 
water,  and  they  were  frightened  and  dared  not  cross 

[74] 


THE  MIRROR  IN  THE  WATER 

the  river  in  the  night  to  destroy  them.  But  with  the 
morning  the  strange  warriors  once  more  took  cour- 
age and  plunged  into  the  river  to  swim  to  the  shore 
where  the  children  of  the  Great  Spirit  dwelt.  Then 
the  Great  Spirit  loosed  the  spirits  of  the  storm  and 
they  rushed  down  the  mountain  and  out  upon  the 
river,  and  when  he  called  them  back  the  strange 
warriors  were  not  to  be  seen.  Then  the  red  men 
went  forth  in  their  canoes  and  the  water  of  the 
river  was  clear  and  white.  They  looked  down  and 
saw  first  their  own  faces  and  above  them  the  smil- 
ing face  of  the  Great  Spirit;  and  then,  down  deep 
in  the  water,  they  saw  the  bodies  of  the  strange 
men  who  had  come  to  destroy  them. 

The  water  never  changed  again,  for  the  Great 
Spirit  saw  it  gave  his  children  pleasure,  and  he 
loved  his  children  then. 


[75] 


THE  BUZZARD'S  COVERING 


THE  BUZZARD'S  COVERING 

>N  the  beginning,  the  birds  were  created 
naked,  but  because  of  their  ill-shaped 
bodies  and  long  legs  they  were  ashamed 
and  remained  in  hiding.  At  that  time 
their  throats  had  not  been  so  arranged  that  they 
could  sing.  A  long  time  afterwards  they  learned 
their  music  from  the  falling  rain  and  the  whistling 
wind.  But  they  could  talk,  and  with  loud  voices 
they  bewailed  their  fate.  Finally,  with  one  accord, 
they  began  to  cry  and  shout  as  loud  as  they 
could,  asking  that  they  be  provided  with  cover- 
ings. The  Great  Spirit  thereupon  sent  them  word 
that  their  dresses  were  all  ready,  but  that  he 
did  not  have  time  to  come  and  see  that  they 
were  properly  fitted.  If  they  were  in  need  of 
their  raiment  they  must  either  go  or  send  to  a 
particular  place  a  long  way  off,  where  they  would 
find  the  coverings. 

A  vote  for  a  messenger  was  taken  and  the  turkey 
buzzard  was  chosen  because  he  was  so  strong  and 
hardy.     He  started  proudly  on  his  mission,  but  the 
1771 


THE  LEGENDS  OF  THE  IROQUOIS 

distance  was  so  great  that  he  became  nearly  fam- 
ished before  reaching  his  destination,  and,  contrary 
to  his  habits  in  those  days,  he  was  compelled  to 
eat  carrion  to  sustain  life.  At  last  he  came  to  the 
appointed  place  and  found  the  coverings  ready.  As 
a  reward  for  making  the  journey,  the  buzzard  had 
been  given  first  choice  of  the  garments.  He  at  once 
selected  the  most  beautiful  of  the  lot,  but  upon  try- 
ing it  discovered  that  he  could  not  fly  well  with  so 
many  long  feathers  to  manage,  and  so  he  laid  the 
dress  aside  and  tried  others.  One  he  feared  would 
soil  too  easily ;  another  was  not  warm  enough  to 
satisfy  his  taste;  a  third  was  too  light-colored  and 
would  render  him  too  conspicuous ;  a  fourth  was 
composed  of  too  many  pieces  and  would  require 
too  much  of  his  time  to  care  for  it.  So  he  went 
from  one  to  another,  finding  some  fault  with  each, 
until  there  was  but  one  suit  left — the  plainest  of  all. 
As  the  buzzard  had  been  expressly  forbidden  to  try 
on  any  of  the  coverings  more  than  once,  he  had 
but  one  choice  left,  and  must  either  accept  the 
plain,  homely,  coarse  suit  he  has  since  worn  or  go 
naked. 

Often  when  the  birds  hold  councils  in  the  woods 
they  talk  quite  sharply  to  the  buzzard  for  his  un- 
cleanly  habits.     He   never  fails  to  retort  that  his 
[78] 


THE  BUZZARD'S  COVERING 

ancestor  acquired  them  while  doing  a  great  service 
for  others,  and  he  closes  the  discussion  by  remind- 
ing them  that  they  have  no  special  reason  to  be 
vain,  as  he  had  choice  of  all  the  bird  coverings  and 
took  the  one  that  pleased  him  best. 


[79] 


ORIGIN  OF  THE  VIOLET 


ORIGIN  OF  THE  VIOLET 

HERE  was  a  brave  Indian  many  moons 
before  the  white  man  came  to  the  land 
of  his  fathers  who  was  the  pride  of  all 
the  men  of  the  east.  Though  he  was 
young,  yet  among  his  people  his  word  was  law 
and  his  counsels  were  listened  to  by  the  older  chiefs 
with  much  attention.  Three  times  had  he  done  his 
people  service  they  could  never  forget.  Once,  the 
great  heron,  that  had  preyed  upon  the  children  of 
the  tribe  for  a  long  time,  had  fallen  pierced  to  the 
heart  by  the  arrow  from  his  bow.  He  had  gone 
alone  and  unarmed  many  days'  journey  without 
food  to  the  mountain  where  dwelt  the  witches,  and 
brought  from  the  medicine  caves  the  roots  that 
cured  his  people  of  the  plague.  The  third  great 
service  was  when  he  had  led  a  band  of  warriors 
against  their  enemies  over  the  mountains  and  re- 
turned victorious.  But  on  this  journey  the  young 
warrior  had  seen  a  maiden  whom  he  loved,  and  he 
wanted  her  for  his  wigwam.  The  maiden  dwelt 
among  the  tribe  that  had  felt  the  weight  of  the 
young  chief's  blow,  and  the  warfare  between  them 
[81] 


THE  LEGENDS  OF  THE  IROQUOIS 

prevented  his  buying  her  with  the  quills  of  the 
wampum  bird,  as  he  could  have  done  had  she  been 
one  of  his  own  people.  And  yet,  the  young  chief 
thought,  unless  he  could  light  his  wigwam  with 
the  brightness  of  the  maiden's  eyes,  his  heart 
would  no  longer  be  brave  and  he  could  not  lead 
his  young  men  to  battle.  For  many  moons  he  was 
in  hiding  in  the  woods  near  the  village  of  his  foes, 
patiently  watching  for  the  maiden  whose  eyes  had 
softened  his  heart.  He  sang  the  praises  of  his  loved 
one  so  often  to  the  birds  as  he  crouched  near  their 
nests  in  the  branches  of  the  trees  that  they  took  up 
his  song  and  bore  it  with  them  in  their  flight  over 
the  plains  and  valleys.  So  often  did  the  bear,  the 
fox  and  the  beaver  hear  the  praise  of  the  maiden 
murmured  by  the  young  chief  in  his  sleep  that  they 
thought  the  forests  had  brought  forth  a  new  flower 
of  more  radiant  beauty  than  any  they  had  seen. 

At  last  the  young  chief's  vigils  and  waiting  were 
rewarded,  for  one  day  the  maiden  wandered  into 
the  forest.  With  the  calls  of  the  song  birds  and  by 
singing  her  praises  he  lured  her  far  from  her  home, 
and  then  he  seized  and  bore  her  away  toward  the 
hunting-grounds  and  village  of  his  people.  The 
maiden  had  been  watched  by  the  jealous  eyes  of  a 
young  brave  who  was  her  suitor,  but  he  was  cow- 

[8a] 


ORIGIN  OF  THE  VIOLET 


ardly,  and  when  he  saw  her  borne  swiftly  away  on 
the  shoulders  of  the  dreaded  chief,  he  dared  not 
follow,  but  ran  swiftly  back  to  the  village  to  give 
the  alarm.  The  braves  placed  him  in  the  hands  of 
the  women  because  he  was  a  coward,  and  started 
quickly  in  pursuit  of  the  girl  and  her  captor.  All 
night  they  followed  them  over  the  rugged  moun- 
tains and  through  the  dark  forests.  In  the  morning 
they  overtook  them  and  were  filled  with  rage  when 
they  saw  that  the  maiden  was  a  willing  captive,  for 
she  had  given  her  heart  to  the  strong  young  chief, 
knowing  that  he  was  brave  and  loved  her.  To 
signify  her  willingness  to  go  with  him  she  had 
plaited  the  braids  of  her  hair  about  his  neck,  as  was 
the  customary  way  among  them  to  indicate  a  mar- 
riage. Enraged  at  their  foe  for  his  daring  and  at 
the  girl  for  deserting  her  people,  the  pursuing  war- 
riors killed  them  both  on  the  spot  and  left  their 
bodies  where  they  fell — the  great  braids  of  the 
maiden's  hair  encircling  her  lover's  neck. 

From  this  spot  sprang  the  violets;  and  the  winds 
and  birds  carried  the  seeds  of  the  little  flowers  over 
all  the  world,  into  all  countries  where  men  dare  and 
maidens  love,  so  that  the  Indians  of  all  ages  might 
know  that  the  Great  Spirit  would  always  raise  a 
monument  to  true  love  and  bravery. 
C»3] 


THE  TURTLE  CLAN 


THE  TURTLE  CLAN 

HEN  the  Great  Spirit  created  the  turtles 
he  gave  them  a  vast  lake  in  and  about 
which  they  could  reside,  and  where 
they  would  never  be  molested  by  either 
animals  or  people.  But  the  turtles  were  not  satis- 
fied with  the  shape  of  the  lake,  and  found  fault 
with  the  hard,  gravelly  bottom  and  clear  water. 
So  they  set  to  work  to  bring  all  the  mud  they  could 
find  on  the  plains  surrounding  it,  and  spread  the 
loads  of  loose  soil  over  the  bottom  of  the  lake  where 
they  were  accustomed  to  lie.  So  many  of  them 
carried  on  the  work  that  the  lake  was  finally  filled 
with  the  mud,  and  became  so  shallow  that  during 
one  particularly  hot  summer  it  was  entirely  dry. 
Then  the  turtles  held  council  and  decided  that  the 
only  way  left  to  them  was  to  set  out  to  find  a  place 
where  there  was  good  water.  One,  a  particularly 
wise  and  intelligent  old  fellow,  urged  his  brethren 
to  decide  first  upon  some  fixed  course  to  follow 
and  then  by  all  means  to  remain  together.  Said 
he:  "If  we  do  this  we  will  not  only  know  exactly 
where  we  are  going,  but  we  can  help  each  other. 
[85] 


THE  LEGENDS  OF  THE  IROQUOIS 

There  are  a  great  many  of  us,  and  if  any  foe  attacks 
us  we  can  together  repel  the  attack,  for  with  our 
stone  backs  and  sharp  jaws  we  are  well  equipped 
for  battle.  Let  me  tell  you,  my  brothers,  that  the 
world  is  full  of  dangers,  and  unless  we  are  banded 
together  and  stand  by  each  other,  we  will  be  scat- 
tered and  lose  our  standing  as  a  nation." 

To  this  wise  counsel  the  turtles  apparently 
agreed,  but  each  one  wanted  the  honor  of  present- 
ing the  plan  that  was  to  be  followed,  and  each  also 
wanted  the  distinction  of  being  chosen  to  lead  his 
fellows.  The  wise  old  turtle  made  every  effort  at 
conciliation  and  proposed  several  plans,  any  one  of 
which  if  accepted  would  have  made  the  turtles  a 
great  and  powerful  nation,  but  they  could  come  to 
no  agreement.  At  last  the  commotion  became  so 
great  that  the  voice  of  the  wise  turtle  was  drowned 
in  the  clamor,  and  he  was  powerless  to  counsel  his 
fellows  any  further.  Finally  each  turtle  started  off 
by  himself,  bound  to  follow  his  own  inclinations,  as 
the  turtles  have  done  ever  since.  At  this  foolish 
course  the  wise  turtle  became  very  angry.  ' '  Fools !  " 
he  cried,  "  I  am  ashamed  to  be  counted  as  one  of  the 
turtle  race,  and  although  in  memory  of  the  forefathers 
whom  I  honor,  I  will  always  bear  on  my  breast  the 
form  of  a  turtle,  henceforth  I  will  not  be  a  turtle." 
[86] 


THE  TURTLE  CLAN 


With  a  tremendous  effort  he  threw  the  shell  from 
his  back  and  leaped  forth,  a  fully  armed  and  painted 
warrior.  The  turtles  were  terribly  frightened  and 
made  off  as  fast  as  they  could.  From  that  day  they 
have  been  wanderers. 

The  wise  turtle  became  the  progenitor  of  the 
turtle  clan.  He  taught  his  children  to  deliberate 
carefully  upon  all  matters  of  importance;  to  give 
attention  and  careful  consideration  to  the  counsels 
of  their  elders ;  and  to  work  in  unity  in  whatever 
they  undertook. 


[»7] 


THE  HEALING  WATERS 


THE  HEALING  WATERS 

EKUMONTA,  the  strongest  and  bravest 
chief  of  the  Mohawks,  wandered  alone 
in  silence  through  the  primeval  forest. 
The  giant  pines  looked  down  upon 
him  with  frowns ;  the  moss,  dark  and  sodden  on 
the  maples  with  rain,  gave  only  a  gloomy 
greeting;  the  low  beeches  brushed  against  his 
anxious  face,  and  as  he  passed  beneath  them  chill- 
ing showers  fell  from  their  icy  branches.  Across 
his  path  the  snarling  panther  crept  in  sullen  anger; 
the  frightened  rabbit  sped  away  to  its  nest  under 
the  prostrate  log;  his  brother  the  bear  turned  aside 
and  looked  with  sadness  upon  the  troubled  face  of 
Nekumonta  as  he  hurried  forward  in  the  fast  gather- 
ing darkness.  In  all  the  forest  no  kindly  sight  came 
to  comfort  the  strong  and  brave  chief  of  the  Mo- 
hawks, whose  footsteps  were  heavy  with  fatigue 
and  whose  heart  was  burdened  with  sorrow. 

Through  the  cheerless,  awful  moons  of  snows 
and  frosts  the  plague  had  raged  in  the  village  of  the 
Mohawks.     Many  days  and  nights  had  the  death- 
song  been  chanted  for  men,  and  women,  and  chil- 
[89] 


THE  LEGENDS  OF  THE  IROQUOIS 

dren.  Few  were  untouched  by  the  terrible  sick- 
ness, and  the  medicine  men  of  the  tribe  had  long 
since  seen  the  last  of  hoarded  stores  of  herbs  which 
they  used  to  put  to  flight  the  bad  spirits.  The 
strong  and  brave  Nekumonta  and  the  light  of  his 
wigwam,  Shanewis,  had  watched  the  fires  of  life 
go  out  many  times.  They  knew  that  the  Happy 
Hunting-Grounds  rang  with  the  shouts  and  laugh- 
ter of  their  brothers  and  sisters;  they  sent  them 
messages  by  the  echoing  spirits  and  told  them  to 
watch  for  their  coming;  but  they  were  saddened 
because  their  brothers  and  sisters  had  gone  on  the 
long  journey.  The  home  of  the  Mohawks  was  full 
of  pleasure  when  the  hunters  and  the  women,  the 
young  men,  the  maidens  and  the  children  worked 
together  in  the  fields  of  growing  corn,  or  gathered 
at  night  around  the  lodge-fire  and  listened  to  the 
legends  told  by  the  aged. 

At  last  the  soft  winds  came,  and  their  mellow 
songs  drove  the  cold  and  darkness  from  the  valley. 
With  their  first  notes  came  hope — hope  that  when 
the  awful  winter  had  gone  to  his  home  in  the  north 
the  plague  would  also  take  its  flight  from  the 
village. 

Then  Nekumonta's  heart  died,  for  Shanewis,  the 
light  of  his  wigwam,  was  stricken,  and  from  her 
[90  j 


THE  HEALING  WATERS 


couch  of  furs  smiled  sadly  as  she  whispered: 
"Shanewis  must  fight  with  the  bad  spirits.  She 
would  not  leave  Nekumonta,  the  strong  and  brave 
one  of  the  Mohawks,  but  her  brothers  and  sisters 
call  to  her  from  their  long  home." 

For  a  moment  Nekumonta  stood  erect,  while 
upon  his  face  came  the  shadows  of  despair.  As  the 
weary  hunter  loses  control  of  his  canoe  and  sees 
below  him  the  rapids  that  in  terrible  fury  play 
with  their  victim  ere  they  hurl  it  over  the  precipice 
of  death ;  or,  as  the  warrior  who  with  rising  hopes 
has  long  withstood  his  foes,  would  see  their  rein- 
forcements come  when  his  arm  has  lost  its  power, 
so  upon  Nekumonta  came  the  realization  of  the 
struggle  yet  to  come.  But  his  brave  heart  failed 
not,  and  bending  over  the  shivering  form  of  his 
loved  Shanewis,  he  said: 

"Shanewis  shall  live.  Let  her  fight  the  bad 
spirits,  and  tell  her  brothejs  and  sisters  who  call  to 
her  that  she  cannot  go  to  her  long  home  for  many 
moons.  Nekumonta  has  said  it.  He  will  find  the 
healing  vines  of  the  Great  Spirit,  and  Shanewis 
shall  live." 

The  robe  that  covered  the  entrance  of  the  lodge 
was  pushed  aside,  and  the  chief  of  the  Mohawks 
hurried  away  into  the  forest. 
[91] 


THE  LEGENDS  OF  THE  IROQUOIS 

In  many  places  the  snows  were  not  melted.  The 
roots  were  locked  in  their  beds  by  the  frost,  and  the 
medicine  herbs  had  not  yet  awakened  from  their 
sleep.  Running  through  the  open  fields,  looking 
anxiously  among  the  rocks,  crawling  under  the 
fallen  trees,  hurrying  with  despair  over  the  barren 
hills,  swimming  the  swollen  streams  and  rivers, 
darting  along  the  shores  of  the  half-frozen  lakes, 
penetrating  the  gloom  of  the  forbidding  forests, 
stopping  neither  for  rest  nor  for  food,  Nekumonta 
searched,  repeating  again  and  again,  until  the  woods 
and  fields  were  burdened  with  the  words :  ' '  Shane- 
wis  shall  live!  Nekumonta  will  find  the  healing 
vines  of  the  Great  Spirit,  and  Shanewis  shall  live! " 

Three  suns  had  passed  since  he  left  his  lodge, 
and  still  his  weary  quest  was  in  vain.  Wherever 
he  looked  only  dead  leaves  and  withered  vines  were 
to  be  found.  When  darkness  came  and  he  could 
no  longer  see,  the  anxious  searcher  had,  on  his 
hands  and  knees,  crept  onward  all  the  night,  hoping 
that  his  keen  scent  would  discover  what  his  sight 
had  failed  to  disclose  during  the  day.  At  the  de- 
cline of  the  third  sun,  stumbling  forward  in  the 
gathering  darkness,  Nekumonta  fell  exhausted  to 
the  earth  and  the  Great  Spirit  touched  his  eyes  with 
sleep. 

[9*3 


THE  HEALING  WATERS 


Then  the  dream-god  came  and  Nekumonta  saw 
Shanewis  lying  sleepless  on  her  couch  of  furs  and 
heard  her  calling  his  name  gently  and  with  tender- 
ness. He  saw  that  the  plague  ran  through  her 
veins  like  the  fires  that  swept  the  forest  when  the 
rustling  leaves  lay  thick  upon  the  ground.  Then 
he  saw  her  creep  to  the  door  of  the  lodge  and  push 
aside  the  robe  that  shut  out  the  cold  winds.  Long 
and  earnestly  she  looked  into  the  darkness,  calling 
him  to  hasten  to  her  side.  He  reached  forward  to 
clasp  her  in  his  arms,  and  the  vision  faded.  Now 
he  was  in  his  canoe,  which  the  taunting  spirits  of 
the  plague  were  pushing  down  the  river,  and  they 
laughed  and  shouted  in  derision  as  he  tried  to  catch 
the  medicine  plants  that  grew  in  great  abundance 
along  the  shores.  Again,  he  was  with  his  loved 
Shanewis  in  the  cornfields,  filling  the  great  baskets 
with  roasting  ears  to  be  taken  to  the  fires  where 
danced  and  sang  the  red  men  in  honor  of  the  ripen- 
ing harvest.  Then  the  voices  of  the  singers  changed 
into  low  and  murmuring  sounds,  which  finally  grew 
more  distinct  until  Nekumonta  heard  the  words: 

"Strong  and  brave  chief  of  the  Mohawks,  we 
are  the  healing  waters  of  the  Great  Spirit.  Take 
us  from  our  prison  and  thy  loved  Shanewis  shall 
live." 

[93] 


THE  LEGENDS  OF  THE  IROQUOIS 

Starting  from  his  slumbers  like  an  arrow  from  the 
bow,  Nekumonta  cast  off  the  dream-god  and  stood 
in  the  first  light  of  the  smiling  face  of  the  Great 
Spirit  as  he  came  from  his  wigwam  to  open  the 
new  day.  Swiftly  his  glance  darted  from  side  to 
side,  searching  in  vain  every  tree  and  bush,  every 
rock  and  stone  for  evidence  of  the  presence  of  some 
one  who  could  have  uttered  the  words  that  had 
come  so  distinctly  that  they  must  be  more  than  the 
echo  of  a  dream.  The  practiced  eye  and  ear  of  the 
hunter  could  discover  nothing  unusual  in  the  forest, 
though  every  faculty  was  awake,  every  nerve 
strung  to  its  greatest  tension.  With  sadness  and 
loss  of  hope  his  attitude  relaxed,  and  with  heavy 
footsteps  he  turned  toward  the  hills. 

And  yet  he  could  not  go  away.  Something  sent 
him  back  to  the  little  opening  in  the  forest,  and 
when  he  reached  the  spot  where  he  had  fallen  in 
the  darkness  the  night  before  he  bent  suddenly  and 
placed  his  ear  to  the  ground. 

What  caused  Nekumonta  to  leap  to  his  feet  with 
a  cry  of  triumph  that  rang  over  the  hills  like  the 
shout  of  many  warriors  ?  What  changed  in  an  in- 
stant the  hopeless,  dejected  being  who  bent  to  the 
earth,  to  a  creature  alert,  with  his  hardened  sinews 
standing  out  upon  his  body  in  eagerness  to  expend 
[94] 


THE  HEALING  WATERS 


its  stifled  strength  ?  Faintly,  yet  distinctly,  he  had 
again  heard  the  murmuring  voices: 

"  Strong  and  brave  chief  of  the  Mohawks,  here 
are  the  healing  waters  of  the  Great  Spirit.  Take  us 
from  our  prison  and  thy  loved  Shanewis  shall  live." 

With  a  bound  like  that  of  the  panther  Nekumonta 
sprang  to  the  hillside,  and  from  the  trunk  of  a  hardy 
ash  that  had  been  felled  by  the  lightning's  bolt  he 
tore  the  toughened  branches,  bearing  them  in 
triumph  to  the  valley.  Back  he  ran  like  the  wind 
and  from  the  yielding  soil  dug  armfuls  of  sharp- 
edged  stones,  which  he  bore  with  hurrying  steps 
to  the  place  where  a  promise  had  been  opened  to 
him  greater  than  the  one  of  the  Happy  Hunting- 
Grounds.  Not  a  moment  did  he  pause,  but  the  cry 
of  "Shanewis!  Shanewis!  Shanewis !"  was  almost 
constantly  on  his  lips. 

The  smiling  face  of  the  Great  Spirit  rose  higher 
in  the  path  it  followed  for  the  day,  and  looked 
down  over  the  hill  tops  at  the  toiling  Nekumonta. 
Forcing  the  toughened  limbs  of  the  ash  tree  deep 
into  the  ground  he  wrested  from  their  beds  the 
huge  bowlders  that  impeded  his  progress  and 
formed  the  prison  of  the  healing  waters.  With  the 
sharp-edged  stones  he  cut  the  hard  earth,  and  with 
torn  and  bleeding  hands  he  hurled  the  rough  soil 
[95] 


THE  LEGENDS  OF  THE  IROQUOIS 

from  the  excavation.  Like  a  very  god  incarnate 
the  dauntless  spirit  toiled — never  resting,  never 
tiring,  never  stopping  except  at  long  intervals,  when 
he  bent  his  ear  to  the  earth.  Each  time  he  heard 
the  voices,  swelling  louder  and  louder,  and  repeat- 
ing over  and  over  again  the  promise  that  lent  him 
an  energy  that  could  have  torn  the  earth  asunder 
had  it  refused  to  yield  its  life-giving  treasure  for  the 
light  of  his  wigwam. 

When  the  smiling  face  of  the  Great  Spirit  had 
reached  the  middle  of  its  trail  and  turned  once  more 
to  the  door  of  his  great  lodge,  the  tireless  Neku- 
monta  leaped  to  the  edge  of  the  excavation  with 
renewed  shouts  of  joy  and  triumph,  and  the  woods 
resounded  with  the  laughter  and  songs  proclaiming 
that  the  imprisoning  barrier  had  been  broken  open. 
The  sparkling,  healing  waters  heard  the  welcome 
voices  in  the  woods,  and  rising  from  their  dark 
prison  filled  all  the  place  the  toiler  had  torn  open  in 
the  earth,  and  then  ran  merrily  down  the  valley  in 
the  sunlight. 

Nekumonta  bathed  his  bruised  hands  and  burning 
face  in  the  grateful  waters  and  then  hurried  away  in 
the  forest.  On  and  on  he  ran,  with  a  step  so  light 
that  the  dead  leaves  scarcely  felt  its  touch,  and 
with  a  strength  that  laughed  the  wind  to  scorn. 
[96] 


THE  HEALING  WATERS 


His  path  was  straight  through  the  forest  to  the  clay 
banks  where  his  people  came  in  the  moon  of  the 
falling  leaves  and  made  the  vessels  in  which  they 
cooked  their  corn  and  venison.  Here  his  energy 
was  born  anew,  and  with  a  skill  that  was  marvel- 
ous in  its  dexterity  he  fashioned  a  jar  to  contain 
the  healing  waters.  From  its  hiding  place  he 
brought  the  fire  stone,  and  the  store  of  branches 
collected  by  the  old  men  and  children  at  the  last 
moon  of  falling  leaves  furnished  him  a  supply  of 
fuel.  When  the  smiling  face  of  the  Great  Spirit 
entered  the  door  of  his  wigwam  in  the  west 
Nekumonta  took  from  the  dying  embers  the  per- 
fected result  of  his  handiwork. 

*  *  *  *  *  * 

The  warm  winds,  laden  with  hope  and  comfort, 
stole  gently  through  the  forest  and  sang  with  glad- 
ness of  the  death  of  winter.  Life  came  once  more 
to  the  swaying  branches  of  the  trees,  and  the  first 
notes  of  the  robins  and  blue  birds  thrilled  the  listen- 
ing air  with  a  sweetness  for  which  it  had  long 
hungered.  The  second  day  of  spring  had  dawned 
on  the  home  of  the  Mohawks — the  village  where 
the  gaunt  figure  of  the  awful  plague  had  reveled  in 
a  dance  of  death  throughout  the  weary  moons  of 
winter. 

[97] 


THE  LEGENDS  OF  THE  IROQUOIS 

Suddenly  a  triumphant  shout  filled  the  air.  The 
hearts  of  weary  watchers  stood  still  with  suspense, 
fearing  that  the  evil  witches  had  once  more  returned 
to  taunt  them  of  their  helplessness.  The  plague- 
stricken  woke  from  their  fitful  sleep  and  called 
piteously  to  the  Manito.  Once  more  the  shout 
arose — louder,  clearer,  more  triumphant — a  peal- 
ing cry  of  victory  from  the  strong  and  brave 
Nekumonta. 

Bearing  aloft  in  his  arms  the  vessel  containing 
the  healing  waters,  Nekumonta  burst  from  the 
deeper  gray  of  the  forest  like  a  flood  of  sunshine 
and  ran  with  steps  as  light  as  the  warm  winds 
themselves  to  the  darkened  lodge  of  his  loved 
Shanewis.  With  the  soft  mosses  he  had  caught 
from  the  banks  of  the  streams  he  soothed  her 
fevered  form,  and  with  draughts  of  the  grateful 
healing  waters  she  was  lured  to  returning  health. 

Thus  the  loved  Shanewis  came  back  from  the 
very  borderland  of  the  Happy  Hunting-Grounds  to 
her  home  with  the  Mohawks. 


[98] 


THE  SACRIFICE  OF  ALIQUIPISO 


THE  SACRIFICE  OF  ALIQUIPISO 

ROUBLE  came  to  a  village  of  the 
Oneidas.  From  the  north  a  band  of 
red  men  who  had  listened  to  the  bad 
spirits  came  upon  the  peaceful  village, 
and,  with  murder  and  plunder  in  their  hearts, 
spread  destruction  around  them  like  the  wild  chase 
of  the  forest  fires.  The  homes  of  the  Oneidas  were 
deserted  and  made  desolate,  and  the  women  and 
children  were  hurried  away  to  the  rocks  and  hills 
for  refuge  and  were  guarded  by  the  warriors.  For 
many  days  and  nights  the  attacking  party  vainly 
tried  to  find  the  trail  of  the  people  they  had  driven 
from  their  homes.  The  Great  Spirit  had  passed  his 
hands  over  the  forest  and  the  trail  of  the  Oneidas 
was  not  discovered  by  the  savage  Mingoes. 

But  the  Oneidas  were  almost  without  food,  and 
over  the  tops  of  the  trees  and  along  the  face  of  the 
almost  inaccessible  cliff  came  hunger  and  death  to 
their  hiding  place.  The  warriors  and  sachems  sat 
long  at  the  council,  but  their  eyes  were  heavy  and 
they  could  find  no  path  that  would  lead  them  from 
their  trouble.  To  try  to  escape  from  their  refuge 
T99J 


THE  LEGENDS  OF  THE  IROQUOIS 

would  expose  them  to  capture  and  slavery  at  the 
hands  of  their  foes.  To  remain  where  they  were 
meant  starvation  and  death. 

Then  the  little  maiden,  Aliquipiso,  came  to  the 
warriors  and  sachems  and  told  how  the  good  spirits 
had  come  to  her  sleeping  under  the  trees,  and  had 
shown  her  where  from  the  side  of  the  high  bluff 
on  which  her  people  were  hiding  huge  rocks  could 
be  rolled  into  the  valley  below  in  such  a  manner  as 
to  strike  down  the  very  trees  there.  The  good 
spirits  also  told  her  to  lead  the  foes  of  the  Oneidas 
to  the  spot  and  bade  her  go  upon  the  mission  that 
she  might  deliver  her  people  from  their  danger. 
The  warriors  and  sachems  listened  to  the  unfolding 
of  the  plan  with  wonder,  and  when  Aliquipiso  had 
finished,  the  chief  brought  forth  rich  strings  of  white 
wampum  and  put  them  about  her  neck,  saying 
that  she  was  the  princess  of  all  the  nation  and  be- 
loved of  the  Great  Spirit.  When  the  night  came 
the  little  maiden  left  her  people  quietly  and  without 
faltering,  and  disappeared  in  the  darkness. 

In  the  morning  watchful  scouts  of  the  Mingoes 
found  a  little  girl  wandering  as  if  lost  in  the  forest. 
They  hurried  away  with  her  to  the  dismantled  vil- 
lage where  she  had  been  so  happy  with  her  fellows 
and  at  once  commenced  to  torture  her,  hoping  to 


THE  SACRIFICE  OF  ALIQUIPISO 

extort  the  secret  of  the  hiding  place  of  her  people. 
With  a  fortitude  that  won  the  admiration  of  her 
captors,  Aliquipiso  resisted  the  torture  for  a  long 
time,  but  finally  told  the  cruel  tormentors  that  when 
the  darkness  came  she  would  lead  them  to  the  hid- 
ing place  of  the  Oneidas. 

Night  came  again,  and  the  exultant  Mingoes 
started  on  the  trail  they  believed  would  lead  them 
to  the  camp  of  the  Oneidas.  Aliquipiso  led  the 
way,  but  she  was  in  the  grasp  01  strong  warriors 
who  were  ready  with  poised  weapons  to  take  her 
life  at  the  first  evidence  of  a  betrayal.  Through 
many  paths  and  windings,  slowly  and  craftily,  crept 
the  Mingoes  until  they  were  near  the  overhanging 
precipice  of  granite.  Then  Aliquipiso  signaled  to 
the  warriors  to  come  close  around  her,  as  though 
she  were  about  to  roll  back  the  huge  mountain  wall 
and  disclose  to  them  those  whom  they  pursued. 
When  they  had  crowded  to  her  side  she  suddenly 
lifted  her  voice  in  a  piercing  cry  of  warning — a  sig- 
nal of  death.  She  knew  that  above  them  the  sleep- 
less sentries  of  the  starving  Oneidas  were  holding 
great  bowlders  poised  upon  the  brink  of  the 
precipice. 

Her  captors  had  scarcely  time  to  strike  her  lifeless 
to  the  ground  before  the  rocks  rushed  with  terrible 
[101] 


THE  LEGENDS  OF  THE  IROQUOIS 

force  down  the  side  of  the  mountain,  catching  and 
crushing  the  entrapped  warriors  like  worms  under 
the  foot  of  a  mighty  giant. 

Aliquipiso,  brave  maiden  of  the  Oneidas,  was 
mourned  by  her  people  many  suns.  The  Great 
Spirit  changed  her  hair  into  woodbine,  which  the 
red  men  called  " running  hairs,"  and  sent  it  over 
the  earth  as  a  protector  to  old  trees.  From  her  body 
sprang  the  honeysuckle,  which  was  known  to  the 
Indians  as  "  the  blood  of  brave  women." 


[!•*] 


WHY  THE  ANIMALS  DO  NOT  TALK 


WHY  THE  ANIMALS  DO  NOT  TALK 

|T  was  long  ago,  so  long  that  the  books 
of  the  white  men  cannot  tell  the  time, 
that  all  the  animals  in  the  forest  could 
talk  with  the  red  men.  There  was  a 
time  when  the  animals  came  to  the  great  council- 
fires  and  lent  to  the  Indians  the  knowledge  they 
possessed  of  the  woods  and  streams.  The  wise 
beaver  taught  the  Indian  women  and  children 
where  to  snare  the  pike  and  salmon,  and  how  to 
build  houses  that  would  keep  out  the  rain  and 
frosts.  The  bear  and  the  wolf  led  the  braves  out 
on  the  plains  and  through  the  forests  and  imparted 
to  them  their  skill  in  following  the  trail.  The  dog, 
by  patient  example,  gave  to  the  red  men  the  tact 
and  power  to  watch  for  many  suns  without  weari- 
ness. From  the  raccoon  the  red  men  learned  to 
mount  the  trunks  of  the  largest  trees.  The  horse 
consorted  with  the  Indians  on  the  plains  and 
showed  them  the  secret  of  swift  running.  The 
panther  taught  them  how  to  conceal  themselves  in 
the  thicket,  on  the  branches  of  an  overhanging  tree 
or  behind  the  ledge  of  rocks,  and  to  rush  forth 
[103] 


THE  LEGENDS  OF  THE  IROQUOIS 

upon  their  enemies  like  the  sudden  burst  of  the 
whirlwind. 

Thus  from  every  beast  of  the  forest  the  red  men 
took  lessons  in  the  craft  of  the  woods  and  plains, 
and  when  they  had  finished  all  the  other  lessons, 
the  fox  led  them  far  away  into  the  forest  and  taught 
them  the  cunning  necessary  to  make  use  of  each. 
In  this  way  they  lived  while  the  summer  and  the 
winter  came  many  times,  and  they  were  happy. 

But  there  came  a  time  when  the  animals  saw 
that  the  red  man  was  their  master.  He  had  the 
wisdom  of  the  beaver,  the  keen  scent  of  the  bear 
and  the  wolf,  the  patience  and  fidelity  of  the  dog, 
the  agility  of  the  raccoon,  the  speed  and  endurance 
of  the  horse,  the  spring  of  the  panther  and  the  cun- 
ning of  the  fox. 

Often  the  beaver  would  be  surprised  to  find  that 
the  Indian  boys  and  women  had  not  been  content 
with  fishing  in  the  places  he  had  pointed  out  to 
them,  but  had  wandered  away  to  streams  which  he 
had  hoped  to  keep  for  himself.  Furthermore,  they 
were  looking  with  envious  eyes  upon  his  warm 
coat  of  fur,  and  he  feared  that  they  might  want  it 
for  a  covering.  Their  houses  were  built  with  even 
more  skill  than  his  own,  and  as  they  had  learned  to 
fashion  boats  out  of  the  trees  he  had  felled  for  them 

[  !°4] 


WHY  THE  ANIMALS  DO  NOT  TALK 

and  had  made  for  their  use  paddles  shaped  like  his 
tail,  they  could  dart  across  the  lake  or  along  the 
river  faster  than  he  could  ever  hope  to.  And  the 
beaver  was  saddened  because  he  had  taught  the 
Indians  wisdom. 

The  bear  and  the  wolf,  wandering  in  the  woods, 
often  saw  the  Indians  following  the  trail  far  into  the 
forest.  At  the  same  time  the  Indians  so  cunningly 
disguised  their  own  trail  that  the  wolf  howled  with 
anger  when  he  tried  to  follow  the  red  men,  and  the 
bear  grew  surly  and  retired  to  his  den  in  the  rocks. 
With  the  keen  scent  the  bear  had  trained,  the  Indians 
sought  out  the  trees  where  the  bees  stored  their 
honey,  and  thus  he  was  robbed  of  much  of  the  food 
he  loved  best.  The  wolf  heard  a  young  brave 
promise  a  maiden  that  if  she  would  live  in 
his  wigwam  she  should  rest  on  a  couch  made  of 
wolf  skins  and  be  covered  with  the  warm  fur  of 
the  bear.  So  the  wolf  and  the  bear  took  their  little 
ones  into  dark  caves  and  kept  away  from  the 
homes  of  the  red  men. 

The  dog,  too,  found  that  he  no  longer  held  first 
honors  for  faithfulness  at  the  watch.  But  he  was 
not  angered  at  the  knowledge  that  his  brother  could 
rival  him,  but  lay  with  him  many  nights  on  guard 
in  the  wilderness,  vying  with  him  in  vigilance. 
[105] 


THE  LEGENDS  OF  THE  IROQUOIS 

When  their  long  vigils  were  ended  the  dog  and 
the  Indian  would  play  together  and  make  merry 
with  each  other  over  the  result  of  their  friendly 
contest. 

The  panther  was  jealous  and  raged  through  the 
forests  with  fury.  Sometimes,  to  his  surprise  and 
wrath,  when  he  had  taken  every  precaution  to  con- 
ceal himself  from  his  brother,  the  red  man,  the 
branches  of  the  young  trees  would  part  as  silently 
as  if  swayed  by  the  breath  of  summer,  and  between 
them  would  appear  his  red  brother,  laughing  at 
him  for  hiding  himself  so  ill. 

When  the  raccoon  reached  the  highest  point  to 
which  he  dared  climb,  the  Indian  boys  would  follow 
him  with  shouts  of  laughter,  and  go  still  further 
toward  the  ends  of  the  swaying  and  bending 
branches,  hanging  from  them  in  such  a  dangerous 
and  reckless  manner  that  it  made  the  old  raccoon's 
head  turn  dizzy,  and  he  went  away  to  the  hills  by 
himself. 

The  Indians  learned  their  lessons  so  thoroughly 
of  the  horse  and  practiced  them  with  so  much 
patience  that  finally  that  animal  found  he  could  no 
longer  play  when  they  had  races  on  the  plains.  But 
he  enjoyed  the  contests  with  his  red  brothers,  and 
when  they  returned  to  the  village  he  would  follow 
[106] 


WHY  THE  ANIMALS  DO  NOT  TALK 

and  the  Indian  maidens  would  mount  his  back  and 
ride  proudly  to  the  council-fire. 

The  fox  was  greatly  chagrined  to  find  that  his 
cunning  and  tricks  were  matched  on  the  part  of  his 
red  brothers  with  others  equally  shrewd.  No  mat- 
ter how  carefully  he  concealed  his  trail — though  he 
walked  in  the  beds  of  the  streams  or  circled  the 
mountains  till  he  had  almost  lost  his  own  path- 
way— the  Indians  would  track  him  through  all  his 
windings.  When  he  tried  to  lead  them  astray  by 
subtle  tales  they  laughed  at  his  deceptions  and  put 
him  to  shame  before  his  friends  and  neighbors. 

So  it  came  to  pass  that  the  Indians  possessed  the 
knowledge  of  all  the  animals.  They  could  follow 
the  trail  with  the  scent  of  the  bear  or  the  wolf ; 
build  more  wisely  than  the  beaver;  climb  more 
daringly  than  the  raccoon;  watch  more  faithfully 
than  the  dog;  crouch  more  closely  and  spring  more 
surely  than  the  panther;  race  the  plains  as  swiftly 
as  the  horse,  and  outwit  the  cunning  of  the  fox. 

Then  the  animals  held  a  council,  but  the  fire  was 
not  lighted  in  its  accustomed  place  and  the  red  men 
were  in  heavy  slumbers  while  their  brothers  of  the 
forest  talked. 

The  jealous  wolf  opened  the  discussion  and  de- 
clared that  when  he  had  carefully  looked  on  all 
[107] 


THE  LEGENDS  OF  THE  IROQUOIS 

sides  of  the  existing  state  of  affairs  he  saw  but  one 
course  for  the  animals  to  pursue.  They  ought  to 
rush  in  upon  the  villages  and  kill  all  the  Indians  and 
their  women  and  papooses. 

The  bear  was  more  noble,  and  said  that  he  thought 
this  proposition  was  unfair.  He  declared,  however, 
that  the  animals  could  not  stand  still  any  longer 
and  look  without  fear  upon  the  dangers  which  con- 
fronted them.  It  was  their  duty  to  challenge  the 
Indians  to  an  open  war. 

The  beaver  argued  that  the  better  way  would  be 
to  wait  till  the  chilling  blasts  should  come  and  then 
in  the  night  tear  away  the  houses  the  Indians  had 
built  to  protect  themselves  and  their  little  ones  from 
the  cold.  The  storms  of  winter,  the  beaver  said, 
would  very  soon  put  these  smart  fellows  in  a  con- 
dition that  would  make  them  anxious  enough  to 
come  to  some  terms  advantageous  to  the  animals. 

The  horse  said  it  would  not  be  right  to  cause  the 
Indians  pain  or  death.  The  Indians  were  not  bad 
neighbors,  though  perhaps  a  trifle  too  apt  and  smart 
for  the  rest  of  them.  For  a  great  many  years,  said 
the  horse,  his  ancestors  and  the  red  men  had  been 
on  the  best  of  terms — not  so  much  as  a  ripple  of 
trouble  having  disturbed  their  relations.  He  could 
not  for  a  moment  think  of  entering  into  any  plan 
[108] 


WHY  THE  ANIMALS  DO  NOT  TALK 

whereby  he  would  be  called  upon  to  help  take  his 
brother's  life  or  cause  him  pain.  He  had  heard  that 
away  over  beyond  the  great  mountains  there  was  a 
pleasant  country — not  as  pleasant  and  fertile  as  the 
one  in  which  they  now  lived,  but  a  fairly  good 
place  to  live  in.  He  would  therefore  propose  that 
the  animals  invite  the  Indians  to  go  there  on  a  great 
harvest  expedition,  and  when  once  the  red  men  were 
safely  over  the  mountains  the  animals  could  steal 
away  in  the  night  and  return  to  their  loved  homes. 
The  panther  scoffed  at  the  horse  for  advancing 
what  he  was  pleased  to  call  a  silly  and  senseless 
plan.  The  beaver,  too,  the  panther  said,  was  much 
too  leniently  inclined.  The  Indians  were  to  be 
feared,  and  if  the  animals  were  to  retain  any  of 
their  freedom  and  independence  they  must  follow 
the  advice  of  the  wolf.  Only  total  extermination 
of  the  Indian  race  could  be  depended  upon  to  war- 
rant them  from  further  molestation  from  the  red 
men.  What  good  would  it  do,  forsooth,  to  lure 
the  red  men  over  the  mountains  and  then  run  away 
from  them  ?  Did  the  horse  think  the  Indians  sick 
nurselings  or  women  to  lie  down  on  the  big  plains 
over  the  mountains  and  make  no  effort  to  return  to 
their  loved  streams,  lakes  and  forests  ?  Why,  the 
Indians  would  come  back  as  quickly  as  could  the 
[109] 


THE  LEGENDS  OF  THE  IROQUOIS 

horse  himself,  and  then  the  very  ground  would  be 
made  red  with  the  blood  of  those  who  had  decoyed 
them  away  from  homes  that  had  for  generations 
been  held  in  such  high  reverence  by  the  Indians. 
He  advocated  an  immediate  advance  upon  the  vil- 
lages and  would  give  quarter  to  none. 

All  eyes  were  turned  toward  the  raccoon  as  he 
rose  to  speak,  for  his  was  a  very  old  family  and  had 
long  been  held  in  high  respect  by  all  the  inhabitants 
of  the  forest.  He  said  he  could  not  exactly  side 
with  the  panther,  for  the  Indians  had  never  done 
him  any  great  harm.  He  was  convinced,  however, 
that  the  country  ought  to  be  rid  of  them,  for  they 
were  becoming  altogether  too  well  skilled  in  the 
craft  of  the  woods.  Too  much  power  in  the  hands 
of  one  individual,  said  the  raccoon,  was  apt  to  make 
it  unpleasant  for  those  with  whom  he  lived.  He 
favored  the  plan  advanced  by  the  beaver.  They 
could  lay  their  plans  carefully,  and  in  this  manner 
bring  about  a  treaty  that  would  keep  the  Indians 
within  proper  bounds. 

The  fox  felt  sure  that  the  better  plan  would  be 
for  the  animals  to  put  themselves  under  his  train- 
ing. He  would  teach  them  how  to  cheat  and  steal 
while  pretending  friendship.  They  could  then 
easily  strip  the  red  men's  fields  of  the  corn  that  had 
[no] 


WHY  THE  ANIMALS  DO  NOT  TALK 

been  planted  for  the  winter.  They  could  take  from 
their  moorings  on  the  river  banks  the  boats  and 
fishing  nets  of  bark  and  float  them  far  away  down 
the  stream  where  they  would  be  lost  in  the  rapids. 
In  this  manner  they  could  soon  have  the  Indians  at 
their  mercy  and  bring  about  a  treaty  on  the  plan 
proposed  by  the  beaver  and  seconded  by  the 
raccoon.  The  plan,  he  continued,  offered  no  dan- 
ger to  them,  as  did  the  contests  proposed  by  the 
panther  and  the  wolf ;  and  he  thought  that  mature 
deliberation  would  convince  all  that  it  was  the  best 
one  to  adopt. 

The  dog  said  that  not  until  the  present  time  had 
he  ever  realized  what  it  was  to  be  a  beast.  He  felt 
ashamed  to  think  he  had  been  weak  enough  to  be 
prevailed  upon  to  attend  a  council  to  which  their 
red  brothers  were  not  bidden.  It  was  contrary  to 
the  custom  that  had  existed  since  the  Great  Spirit 
first  sent  them  to  this  fair  and  beautiful  country. 
He  expected  that  they  would  all  be  punished  for 
such  treachery,  and  indeed  they  ought  to  be.  The 
Indians  had  as  yet  treated  them  only  with  kindness 
and  respect.  Many  times  in  winter,  when  the 
snows  lay  so  deep  on  the  ground  that  no  food  could 
be  found  the  Indians  had  opened  their  homes  to  the 
animals  who  had  not  made  suitable  provision  for 
[in] 


THE  LEGENDS  OF  THE  IROQUOIS 

food,  and  had  fed  them  and  kept  them  from  perish- 
ing with  hunger.  There  had  never  been  a  time, 
said  the  dog,  as  he  looked  around  the  circle  of  lis- 
teners and  waited  for  a  denial  of  his  assertion,  when 
any  Indian  had  refused  shelter,  food  or  aid  to  a 
needy,  sick  or  suffering  animal.  To  be  sure  the 
Indians  had  acquired  all  the  knowledge  that  the 
animals  possessed,  but  their  doing  this  had  in  no 
manner  impoverished  the  animals.  As  they  had 
lost  nothing  by  this,  he  saw  no  reason  why  they 
should  be  jealous  and  fault-finding  about  it.  Would 
it  not  be  far  wiser  for  the  animals  to  profit  by  the 
example  set  by  the  Indians  and  teach  each  other 
the  various  traits  and  characteristics  each  possessed 
than  to  be  consumed  by  jealousy  and  revenge,  and 
in  the  heat  of  passion  break  a  peace  that  had  existed 
for  so  many  years  ?  He  could  not,  and  would  not 
be  a  party  to  any  of  the  plans  proposed,  and  if  the 
other  animals  persisted  in  following  out  any  of 
those  cruel  and  treacherous  schemes  he  should  con- 
sider it  his  duty  to  leave  the  council  and  go  to  the 
village  to  warn  his  sleeping  brothers  of  their  danger. 
More  than  that,  he  would  fight  on  the  side  of  the 
red  men  if  it  became  necessary,  and  help  them  de- 
fend their  lives  and  homes  from  the  attack  of  any 
force  that  might  be  brought  against  them. 


WHY  THE  ANIMALS  DO  NOT  TALK 

When  the  dog  had  ceased  speaking  the  wolf  and 
the  panther  were  in  a  terrible  rage.  They  accused 
the  dog  of  cowardice,  bad  faith,  bribe-taking,  de- 
sertion and  treachery.  They  said  he  had  been  made 
foolish  and  silly  by  the  praise  that  had  been  lavished 
upon  him  by  the  Indian  maidens.  They  reviled  him 
and  stuck  out  their  tongues  at  him  for  being  love- 
sick after  the  Indian  women.  They  said  he  had 
turned  nurse  for  the  papooses  and  hereafter  would 
better  stay  in  the  villages  of  his  new-found  friends 
and  lie  in  the  sun  with  the  old  men.  They  dared 
him  to  go  to  the  village  and  expose  the  proceedings 
of  the  council,  saying  that  if  he  attempted  it  they 
would  set  upon  and  kill  him.  "  For  a  poor  and 
meagre  crust  of  maize-cake,  too  hard  for  the  teeth 
of  the  red  men  to  crush,"  said  the  panther;  "you 
have  been  bought,  and  you  give  up  all  claim  to  the 
rights  that  have  been  held  sacred  by  the  dogs  of  all 
times.  We  should  think  that  the  memory  of  your 
forefathers  and  the  long  line  of  noble  dogs  who 
have  lived  before  you  came  on  earth  to  disgrace 
them  would  stir  you  to  action  for  the  honor  of  your 
race." 

"No,"  said  the  wolf;  "he  can  remember  nothing 
but  the  soft  caresses  of  the  Indian  girls  upon  his 
head.  I  saw  him  the  other  day  lying  at  the  feet  of 
["3] 


THE  LEGENDS  OF  THE  IROQUOIS 

Garewiis,  the  daughter  of  the  chief  Teganag&n,  and 
when  he  raised  his  eyes  and  looked  at  her  she  took 
his  head  in  her  arms  and  laid  her  cheek  against  him, 
all  the  time  stroking  his  back  and  singing  to  him  as 
she  will  sing  to  her  papooses  when  they  come  to 
her  wigwam.  Not  only  has  he  sold  himself  to  be 
the  friend  of  the  Indians  and  sit  quietly  by  while 
we  are  enslaved,  but  he  is  lovesick  and  his  head  is 
turned." 

This  warm  and  intemperate  language  caused 
much  confusion  and  something  of  a  sensation, 
though  the  dog  remained  calm  and  dignified.  He 
showed  by  no  outward  sign  that  the  uncivil  and 
untruthful  charges  of  the  panther  and  the  wolf  had 
even  been  heard,  much  less  heeded. 

The  horse  instantly  sprang  into  the  open  place 
before  the  fire  and  hurled  at  the  two  false  accusers 
his  most  powerful  eloquence.  "I  come  as  a 
champion  of  my  friend,  the  dog,"  he  said.  "You 
have  insulted  and  maligned  him  in  a  manner  that 
calls  for  the  condemnation  of  all  honorable  beasts. 
He  is  my  brother.  Because  there  is  some  difference 
in  our  tastes  and  I  am  his  superior  in  size,  it  makes 
him  none  the  less  my  brother.  I  love  him,  for  he  is 
gentle,  affectionate,  trustworthy,  noble  and  brave. 
You,  the  panther,  and  you,  the  wolf,  boast  of  your 
[in] 


WHY  THE  ANIMALS  DO  NOT  TALK 

bravery;  yet  which  of  you  dared  rush  into  the 
burning  forests  as  did  my  brother,  the  dog,  and  lead 
the  blind  doe  to  a  place  of  safety  ?  Which  of  you 
dared  plunge  into  the  river,  made  deep  and  danger- 
ous by  the  melting  snows  as  winter  died  and  the 
warm  winds  came  to  bury  him — when  the  waters 
boiled  and  foamed  to  the  very  tops  of  the  high 
banks  and  spread  out  over  the  plains  like  a  great 
lake — and  from  the  midst  of  that  angry  flood  bring 
safely  to  the  shore  a  weak  and  drowning  companion 
who  had  stumbled  and  fallen  over  the  bank?  I 
have  heretofore  loved  you  all,  but  henceforth  I  shall 
be  ashamed  to  acknowledge  the  wolf  and  panther 
as  my  brothers.  They  seem  to  think  that  bravery 
consists  in  cruel  attack  and  glistening  teeth,  but  I 
can  tell  them  that  it  is  more  surely  found  in  noble 
deeds.  I  will  follow  the  dog  to  the  homes  of  the 
red  men,  and  together  we  will  fight  against  the 
cruel  practices  you  design  to  put  in  force." 

As  the  horse  ceased  speaking  the  Great  Spirit 
came  suddenly  to  the  council-fire  and  said  that  the 
loud  voices  of  the  disputants  had  been  borne  to  his 
ears  by  the  message-bearers  and  he  had  listened  in 
sorrow  to  all  that  had  been  said.  He  had  therefore 
left  the  Happy  Hunting-Grounds  and  come  to  their 
council.  He  was  grieved  that  the  pleasant  relations 
[»53 


THE  LEGENDS  OF  THE  IROQUOIS 

heretofore  existing  between  the  Indians  and  the 
animals  would  now  have  to  be  broken  and  dis- 
turbed. When  they  had  been  given  life  the  inten- 
tion was  formed  that  eventually  all  would  dwell 
together  in  the  Happy  Hunting-Grounds.  Now  he 
would  be  compelled  to  alter  his  plans.  He  would 
change  the  language  of  his  red  children  so  that  the 
beasts  could  never  talk  with  them  again.  He  would 
go  to  his  children  in  the  villages  and  tell  them  all 
that  had  been  said  at  this  c4aftdest-tne  council  in  the 
woods.  For  all  time  the  wolf  and  panther  should 
be  hunted  and  killed  by  the  Indians.  They  should 
be  looked  upon  and  warred  against  as  the  most 
dangerous  of  foes.  The  bear  might  be  counted  as 
an  honorable  antagonist,  and  the  red  men  would 
be  ready  to  fight  him  in  open  battle  whenever  the 
opportunity  offered.  The  red  men  would  not  dis- 
turb or  molest  him,  but  if  he  should  come  and  de- 
mand a  battle  the  Indians  would  not  refuse.  The 
beaver  and  raccoon,  on  account  of  the  heartless 
plan  they  had  set  forth  for  the  vanquishing  of  their 
brethren,  should  be  considered  the  prey  of  the 
Indian  and  should  yield  their  thick  furs  to  keep  his 
children  warm.  The  fox  would  be  looked  upon  as 
a  thief.  He  had  proposed  to  steal  the  food  of  the 
Indians  and  bring  them  to  want;  now  he  might 
[116] 


WHY  THE  ANIMALS  DO  NOT  TALK 

practice  his  desire.  But  the  Indians  would  be 
warned  and  would  set  traps  and  snares  for  him. 
When  caught  his  fur  would  be  used  like  the  fur  of 
the  beaver  and  raccoon.  The  horse  and  the  dog 
might  still  retain  their  understanding  of  speech  of 
the  Indians,  but  as  they  had  been  guilty  of  breaking 
an  ancient  treaty  by  attending  a  council  to  which 
all  the  parties  of  the  treaty  had  not  been  bidden, 
they  must  receive  some  punishment,  and  would  no 
longer  be  permitted  to  speak  the  Indian  language. 
But  they  should  always  be  the  champions  and 
friends  of  the  red  men;  they  should  live  in  the 
Indians'  homes,  be  present  at  the  great  feasts  and 
festivals,  share  the  products  of  their  hunt,  be  loved 
and  petted  by  the  maidens  and  papooses,  fight  with 
the  Indians  when  they  fought  and  be  partakers  and 
sharers  in  the  victories  or  defeats.  In  a  word,  they 
should  be  the  companions  and  brothers  of  the 
Indians  forever,  here  and  in  the  Happy  Hunting- 
Grounds. 


[»7] 


THE  MESSAGE-BEARERS 


THE  MESSAGE-BEARERS 

HEN  the  Great  Spirit  brought  the  red 
men  from  the  Happy  Hunting-Grounds 
and  left  them  upon  the  earth,  they 
were  filled  with  fear  lest  they  could 
never  make  him  hear  their  wants  and  could  not 
reach  his  ears  when  they  desired  to  tell  him  of  their 
joys  and  sorrows.  The  sachems  went  before  him 
and  said:  "Oh,  our  Father,  how  will  thy  children 
tell  thee  of  the  deeds  they  have  performed  that  will 
please  thine  ear  ?  How  will  they  ask  thee  to  their 
homes  to  help  them  drive  away  the  bad  spirits; 
and  how  will  they  invite  thee  to  their  feasts  and 
dances  ?  Oh,  our  Father,  thou  canst  not  at  all  times 
be  awake  and  watching  thy  children,  and  they  will 
not  know  when  thou  art  sleeping.  Thy  children 
do  not  know  the  trail  to  the  Happy  Hunting- 
Grounds  by  which  to  send  their  wise  men  and 
sachems  to  talk  with  thee,  for  thou  hast  covered  it 
with  thy  hands  and  thy  children  cannot  discover  it. 
How  will  the  words  of  thy  children  reach  thee,  oh, 
our  Father,  the  Manito;  how  will  what  they  say 
come  to  thine  ears  ?" 

[119] 


THE  LEGENDS  OF  THE  IROQUOIS 

Then  the  Great  Spirit  created  for  each  one  of  the 
red  men  a  second  self,  to  whom  he  gave  a  home  in 
the  air.  He  provided  these  beings  with  wings  and 
swift  feet  so  they  could  move  very  rapidly.  To 
them  he  imparted  the  secret  of  the  entrance  to  his 
home  and  made  them  guides  to  his  children  whom 
he  had  called  on  the  long  journey  so  that  they 
should  not  lose  the  paths  leading  to  their  future 
home.  Finally,  the  Great  Spirit  told  these  creatures 
of  the  air  that  they  should  be  message-bearers  for 
his  children,  and  convey  their  words  exactly  as 
spoken  from  one  point  to  another  until  they  reached 
the  ears  of  his  sachems  in  the  big  wigwam  by  the 
side  of  the  council-fire  that  never  lost  its  light. 
They  must  be  ready  at  all  times  to  answer  the  calls 
of  the  red  men,  so  that  none  of  their  words  might 
be  lost.  Messages  to  the  loved  ones  who  had  left 
the  earth  and  gone  to  the  Happy  Hunting-Grounds 
must  be  transmitted  with  the  same  watchful  care  as 
were  those  intended  for  his  ears  alone.  If  any  of 
his  children  spoke  idle  and  untruthful  words  they, 
too,  must  be  repeated  that  their  father  might  know 
whether  they  were  worthy  to  be  admitted  to  the 
grand  council-fire. 

When  he  had  finished  his  instructions,  the  Great 
Spirit  told  the  sachems  that  he  would  return  to  his 

[120] 


THE  MESSAGE-BEARERS 


home  and  that  they  could  go  with  his  children  to 
the  bank  of  a  beautiful  river  near  which  they  dwelt, 
and  there  talk  to  him. 

Slowly  and  with  a  loud  voice,  the  chief  sachem 
began  to  speak.  From  the  opposite  bank  of  the 
river  the  waiting  message-bearer  caught  up  the 
sachem's  words  as  they  were  spoken  and  with  a 
strong  voice  shouted  them  to  another  dweller  of 
the  air  who  crouched  in  the  tree-tops  far  down  the 
river,  ready  and  alert  to  do  the  Great  Spirit's  bid- 
ding. On  and  on,  rolling  along  the  ravines  and 
valleys,  leaping  from  hill-top  to  mountain-side,  and 
from  mountain-side  to  lake,  striding  over  the  forests 
at  a  bound — fainter  and  yet  fainter,  until  lost  in  the 
blue  distance  of  the  plain — the  message  of  thankful- 
ness and  love  was  borne  from  the  lips  of  the  grate- 
ful sachem  until  it  reached  the  ears  of  the  ever  lis- 
tening and  loving  father,  and  was  told  to  the  chiefs 
who  sat  in  the  light  of  the  council-fire  that  never 
grows  dim. 


[in] 


THE  WISE  SACHEM'S  GIFT 


THE  WISE  SACHEM'S  GIFT 

LONG  time  before  the  white  men 
came,  there  lived  a  wise  sachem  who 
was  known  as  the  Great  Peacemaker. 
His  life  was  full  of  winters  and 
was  stored  with  the  teachings  of  the 
wisest  sachems  that  had  lived  before  him.  He 
could  remember  the  time  when  all  the  red  men 
dwelt  in  peace,  and  before  troubles  came  that  drove 
them  to  wars  and  dissensions.  -All  his  life  was 
spent  in  going  from  one  village  to  another,  teaching 
the  doctrine  of  peace  among  his  people.  He  told 
the  red  men  how  to  help  each  other  when  the  bad 
spirits  came  and  disturbed  them.  If  the  harvest 
was  poor  in  one  village,  he  taught  other  villages 
that  they  must  take  food  to  their  brothers ;  if  any 
were  in  want,  he  said  that  those  who  had  plenty 
must  relieve  them.  He  settled  differences  and  diffi- 
culties by  his  logic,  quelled  wars  and  disturbances 
by  his  wise  counsels  and  eloquence,  and  taught 
gentleness  by  his  example.  Finally,  when  he  had 
reached  an  age  beyond  that  of  any  of  the  sachems 
who  had  lived  before  him,  he  called  his  people  to- 
[123] 


THE  LEGENDS  OF  THE  IROQUOIS 

gether  and  told  them  that  he  must  go  away  on  the 
long  journey,  but  that  they  need  not  mourn  for 
him,  as  he  would  return  in  a  form  that  would  live 
forever. 

From  his  grave  sprang  the  tobacco  plant,  and  in 
honor  of  his  memory  was  established  the  custom  of 
smoking  the  pipe  of  peace  at  all  peaceful  councils. 

When  the  curling  smoke  ascended  around  the 
council-fires  the  red  men  saw  in  its  fantastic  shapes 
the  form  and  features  of  the  Great  Peacemaker. 
They  opened  their  ears  and  he  told  them  that  agree- 
ments made  in  his  presence  were  sacred,  and  if 
violated  would  displease  the  Great  Spirit.  They 
bent  their  heads  and  the  wise  sachem  placed  his 
hands  upon  them  as  a  token  that  he  would  aid  his 
children  in  all  peaceful  pursuits.  His  presence  was 
never  invoked  when  there  were  discussions  of 
wars,  for  he  would  frown  upon  his  children  and 
frighten  them  with  his  terrible  countenance. 

Many  generations  lived  and  died,  and  all  respected 
the  agreements  made  in  the  presence  of  the  wise 
sachem's  spirit,  for  not  until  years  after,  when  the 
red  men  had  been  taught  the  meaning  of  a  broken 
treaty  through  experience  with  the  whites  did  they 
ever  violate  a  treaty  that  had  been  ratified  by  "the 
pipe  of  peace." 

C"4] 


THE  FLYING  HEAD 


THE  FLYING  HEAD 

'HERE  were  many  evil  spirits  and  terri- 
ble monsters  that  hid  in  the  mountain 
caves  when  the  sun  shone,  but  came 
out  to  vex  and  plague  the  red  men 
when  storms  swept  the  earth  or  when  there  was 
darkness  in  the  forest.  Among  them  was  a  flying 
head  which,  when  it  rested  upon  the  ground,  was 
higher  than  the  tallest  man.  It  was  covered  with  a 
thick  coating  of  hair  that  shielded  it  from  the  stroke 
of  arrows.  The  face  was  very  dark  and  angry, 
filled  with  great  wrinkles  and  horrid  furrows. 
Long  black  wings  came  out  of  its  sides,  and  when  it 
rushed  through  the  air  mournful  sounds  assailed  the 
ears  of  the  frightened  men  and  women.  On  its 
under  side  were  two  long,  sharp  claws,  with  which 
it  tore  its  food  and  attacked  its  victims. 

The  Flying  Head  came  oftenest  to  frighten  the 
women  and  children.  It  came  at  night  to  the 
homes  of  the  widows  and  orphans,  and  beat  its 
angry  wings  upon  the  walls  of  their  houses  and 
uttered  fearful  cries  in  an  unknown  tongue.  Then 
it  went  away,  and  in  a  few  days  death  followed 
[125] 


THE  LEGENDS  OF  THE  IROQUOIS 

and  took  one  of  the  little  family  with  him.  The 
maiden  to  whom  the  Flying  Head  appeared  never 
heard  the  words  of  a  husband's  wooing  or  the 
prattle  of  a  papoose,  for  a  pestilence  came  upon  her 
and  she  soon  sickened  and  died. 

One  night  a  widow  sat  alone  in  her  cabin.  From 
a  little  fire  burning  near  the  door  she  frequently 
drew  roasted  acorns  and  ate  them  for  her  evening 
meal.  She  did  not  see  the  Flying  Head  grinning  at 
her  from  the  doorway,  for  her  eyes  were  deep  in 
the  coals  and  her  thoughts  upon  the  scenes  of  hap- 
piness in  which  she  dwelt  before  her  husband  and 
children  had  gone  away  to  the  long  home. 

The  Flying  Head  stealthily  reached  forth  one  of 
its  long  claws  and  snatched  some  of  the  coals  of  fire 
and  thrust  them  into  its  mouth — for  it  thought  that 
these  were  what  the  woman  was  eating.  With  a 
howl  of  pain  it  flew  away,  and  the  red  men  were 
never  afterwards  troubled  by  its  visits. 


[126] 


THE  ASH  TREE 


THE  ASH  TREE 

HE  ash  tree,  the  leaves  and  bark  of 
which  were  the  universal  specific  for 
the  poison  of  the  rattlesnake,  had  its 
origin  in  a  warrior  whose  wife  and  two 
children  died  from  the  bite  of  a  rattlesnake  that  had 
found  its  way  into  their  wigwam.  The  brave's 
grief  was  so  violent  that  the  Great  Spirit  gave  him 
permission  to  turn  into  a  tree,  the  branches  of 
which  would  make  bows  and  arrows  with  which 
his  people  could  kill  their  deadly  enemies ;  the  green 
leaves  placed  in  a  circle  around  the  sleeping  war- 
riors would  form  a  barrier  through  which  the  rep- 
tiles would  not  crawl ;  the  bruised  leaves  would  act 
as  a  poultice  to  draw  the  venom  from  the  wound, 
and  from  the  bark  could  be  brewed  a  draught  that 
would  drive  the  delirium  from  the  body  of  the 
suffering  victim. 

A  form  of  words  was  pronounced  as  the  Indians 
approached  the  ash  tree  to  draw  on  its  resources 
for  any  of  the  purposes  named.  They  would  say : 
"Oh,  my  brother,  the  mighty  friend  of  the  Indian, 
your  red  brother  comes  to  you  for  help.  He  has 
["7] 


THE  LEGENDS  OF  THE  IROQUOIS 

met  the  forked-tongue  whose  bite  is  like  the  sting 
of  bad  arrows.  He  knows  not  where  to  turn  ex- 
cept to  his  noble  brother,  whose  goodness  is  known 
to  all  the  Indians.  Help  me,  my  brother,  for  the 
sting  of  the  forked-tongue  is  deep  and  the  eyes  of 
your  brother  close  in  sleep  if  you  do  not  help  him. 
I  wound  you,  my  brother,  but  my  fathers  have  told 
me  of  your  goodness  and  of  your  hatred  of  the 
forked-tongue." 


[1*8] 


THE  HUNTER 


THE  HUNTER 

ANISTAGIA,  the  hunter,  was  loved  by 
all  the  animals  with  gentle  natures.  He 
never  pursued  them  in  wantonness, 
and  he  took  the  life  of  none  except  in 
case  of  stern  necessity.  To  the  wild,  fierce  mon- 
sters that  inhabited  the  forests  and  preyed  upon  the 
weak  and  timid  ones,  Kanistagia  was  a  constant 
foe,  and  so  swift  was  the  flight  of  his  arrow,  so 
powerful  the  blow  of  his  hunting  club,  so  unerring 
his  knowledge  of  their  haunts  in  the  mountains, 
that  they  feared  him  deeply  and  hid  away  with  low 
and  sullen  mutterings  when  they  heard  his  ringing 
shout  upon  the  chase. 

These  were  the  panther,  the  wolf,  the  wildcat, 
and  other  strange  and  vicious  animals  at  war  with 
the  red  men. 

But  it  was  not  so  with  the  bear,  the  beaver,  the 
raccoon,  the  elk,  the  red  deer,  the  moose,  the  fox, 
the  squirrel  and  the  dog.  They  were  the  friends  of 
Kanistagia,  and  when  he  walked  abroad  his  path 
was  made  bright  by  their  greetings,  and  he  often 
sat  a  long  time  in  their  company  and  talked  with 

[I29] 


THE  LEGENDS  OF  THE  IROQUOIS 

them  of  curious  things  found  in  their  haunts.  He 
treated  them  as  friends  and  neighbors,  and  when 
any  were  sick  or  wounded  he  gave  them  advice 
about  the  medicine  they  should  use  that  they  might 
recover. 

Once  when  the  corn  was  tasseled  there  came 
fierce  and  warlike  men  from  the  north,  and  Kanis- 
tagia  and  his  brothers  went  forth  to  defend  their 
homes.  The  Great  Spirit  gave  their  arms  strength 
and  the  fierce  men  were  driven  away.  But  before 
they  went  Kanistagia  was  struck  upon  the  head  by 
the  war  club  of  one  of  the  northern  men,  and  when 
the  hunter  fell  to  the  ground  his  victor  cut  the  scalp- 
lock  from  his  head  and  bore  it  away  in  triumph. 

The  hunters  and  warriors  did  not  see  Kanistagia 
fall  and  mourned  him  as  one  who  had  been 
taken  a  prisoner  by  the  fierce  men  they  had  fought. 
They  knew  he  would  meet  death  bravely  and  go 
on  his  way  to  the  Happy  Hunting-Grounds  with 
smiles  on  his  lips,  and  that  the  wrinkles  of  a  coward 
would  find  no  place  on  his  face.  But  his  fall  did 
not  escape  the  keen  eyes  of  the  fox,  who  ran  to  him 
when  the  fighting  men  had  disappeared. 

"Alas!  my  benefactor  and  brother,"  lamented 
the  fox,  "the  heavy  sleep  has  closed  thine  eyes 
forever.  Thy  kindly  life  has  been  rudely  torn  from 
[130] 


THE  HUNTER 


thy  body  before  the  death-song  could  warn  thy 
brethren  of  thy  coming.  Woe  and  sorrow  will  be 
many  days  with  thy  brothers  in  the  forest  if,  per- 
chance, none  of  them  know  the  medicine  that  shall 
bring  thee  from  thy  sleep." 

Then  the  fox  ran  to  the  top  of  a  high  hill  and 
began  to  sing  his  death  lament,  that  all  might  know 
that  trouble  had  come  upon  him.  Through  the 
forest  echoed  the  mournful  sounds,  and  they  were 
caught  up  and  repeated  by  the  listening  beasts  on 
hill  and  in  valley  until  all  had  heard  the  tidings  and 
gathered  at  the  place  where  the  body  of  Kanistagia, 
their  brother,  lay.  When  they  had  mourned  over 
his  fate  the  bear  called  the  council  to  silence. 

Said  the  bear:  "My  brothers,  we  mourn  for  a 
protector  with  whom  we  have  spent  many  pleasant 
seasons.  By  his  wisdom  and  counsel  we  have 
been  taught  many  things  that  were  good  for  us  to 
know.  It  is  our  duty  now,  if  any  know  a  powerful 
charm  that  will  awaken  him,  to  produce  it  that  we 
may  once  more  be  gladdened  by  our  brother's 
smiles." 

Then  each  one  ran  to  and  fro  in  the  forest,  bring- 
ing many  curious  substances  to  the  side  of  the 
hunter,  but  none  was  of  avail.  The  bear  and  the 
fox,  with  plaintive  whines,  stretched  themselves  by 


THE  LEGENDS  OF  THE  IROQUOIS 

his  side  and  gently  licked  the  wounds  of  their 
brother,  but  their  efforts  brought  forth  no  sign  of 
life.  At  last  they  were  forced  to  believe  that 
Kanistagia  must  surely  be  lifeless,  and  a  great  cry 
of  mourning  arose  from  the  hundreds  of  animals 
present.  This  attracted  the  attention  of  the  long 
nest  (oriole)  and  he  flew  to  ask  its  meaning.  He 
was  informed  by  the  deer,  upon  whose  horns  he 
alighted,  and  after  asking  permission  from  the  bear 
to  invite  the  birds  to  the  mournful  gathering,  flew 
rapidly  away  on  his  errand.  Soon  all  the  birds  in 
the  forest  had  been  told  and  the  sky  was  darkened 
by  their  flight  to  the  scene  of  Kanistagia's  death — 
so  wide  was  the  fame  of  the  hunter  that  all  knew 
him.  Among  them  was  the  great  eagle  of  the  Iro- 
quois, which  seldom  approached  nearer  the  earth 
than  the  tops  of  the  highest  mountains.  Slowly  he 
floated  over  the  assembled  birds  and  animals  and 
finally  stilled  his  mighty  wings  and  stood  beside 
the  hunter.     Then  he  spoke: 

"Kanistagia  will  wake  from  his  heavy  sleep  if 
the  sharp  eyes  of  his  friends* will  discover  his  scalp- 
lock  and  their  swift  feet  or  tireless  wings  will  bear 
it  to  this  place  before  the  moon  is  round." 

Forth  upon  their  search  ran  the  animals,  the  bear 
and  elk  alone  remaining  beside  their  brother  to 


THE  HUNTER 


guard  his  body  from  foes.  Long  and  earnestly  they 
sought  the  trail  of  the  warrior  who  had  slain  their 
friend,  but  so  carefully  had  he  concealed  his  path 
that  none  could  follow  it.  The  beaver  sought  traces 
of  his  footsteps  in  the  beds  of  streams ;  the  dog  and 
the  fox  thrust  their  noses  under  the  leaves  and 
deeply  drew  in  their  breaths,  hoping  to  find  the 
scent  of  the  murderer's  footsteps;  the  raccoon 
climbed  to  the  tops  of  the  highest  trees  and  looked 
in  every  direction ;  the  red  deer  ran  in  great  circles, 
hoping  to  come  suddenly  upon  the  fugitive;  the 
squirrels,  and  even  gentle  rabbits,  scampered  in  all 
directions,  looking  in  vain  for  traces  of  the  slayer  of 
Kanistagia.  But  at  last  all  returned,  and  with 
heavy  hearts  told  the  council  that  they  knew  not 
where  to  look. 

The  great  eagle  of  the  Iroquois  bade  the  pigeon- 
hawk  make  the  first  flight  for  the  birds,  as  he  was 
swift  of  wing.  Scarcely  had  he  gone  when  he  re- 
turned again,  but  brought  no  tidings.  The  birds 
murmured  that  his  flight  had  been  so  swift  that  he 
had  not  looked  carefully,  and  the  eagle  sent  forth 
the  white  heron.  But  the  heron  was  so  slow  of 
wing  that  the  patience  of  all  was  exhausted,  and 
soon  some  small  birds  came  to  the  council  with  the 
news  that  he  had  discovered  a  plain  on  which  wild 
[*33j 


THE  LEGENDS  OF  THE  IROQUOIS 

beans  grew  in  abundance  and  was  now  so  over- 
laden with  feeding  on  them  that  he  could  not  rise 
and  fly.  Then  the  crow  came  forward  and  said 
that  if  he  were  sent  he  would  pledge  himself  to 
discover  the  hiding  place  of  the  murderer.  So  the 
crow  was  sent  and  at  once  flew  to  a  village  where 
he  had  many  times  been  to  watch  for  food.  He 
sailed  slowly  over  the  wigwams  at  a  great  height 
and  finally  his  keen  eyes  spied  the  coveted  treasure. 
Watching  his'  chance,  the  crow  dashed  down  and 
caught  the  scalp-lock  from  the  pole  upon  which  it 
hung,  and  rapidly  winged  his  way  back  to  the 
council. 

But  when  they  attempted  to  place  the  scalp-lock 
upon  their  brother's  head  they  found  that  the  piece 
had  been  dried  and  would  not  fit,  and  they  searched 
long  and  faithfully  for  something  that  would  make 
it  pliable.  But  their  search  was  in  vain,  and  in 
despair  they  turned  again  to  the  great  eagle,  who 
heard  their  plight  and  bade  them  listen  to  his  words : 

"The  wings  of  the  eagle  are  never  furled.  For 
many  thousand  moons  the  dews  of  heaven  have 
fallen  on  my  back  as  I  rose  to  great  heights  above 
the  storm  and  watched  my  mate  on  her  nest  above 
the  clouds.  These  waters  may  have  a  virtue  no 
earthly  fountain  can  possess." 
[134] 


THE  HUNTER 


Then  the  eagle  plucked  a  feather  from  his  breast 
and  dipped  it  in  the  glistening  cup  of  dew  that  had 
fallen  on  his  back,  and  when  this  was  applied  to 
the  scalp-lock  it  at  once  became  as  when  first 
removed. 

Again  the  animals  ran  into  the  forest,  and  from 
every  hidden  place,  from  every  deep  ravine,  from 
tops  of  hills  and  mountains,  from  knoll  and  from 
morass,  brought  leaves  and  blossoms  and  roots 
from  the  rarest  plants  and  trees.  The  birds  sought 
the  cliffs  and  precipices  where  foot  could  not  rest 
and  added  to  the  collection  many  curious  and  rare 
specimens.  With  these  they  made  a  healing  medi- 
cine, and  when  they  had  placed  it  upon  the  hunter's 
head,  his  eyes  were  opened  and  he  lived. 

Then,  indeed,  there  was  rejoicing.  The  birds 
beat  their  wings  and  sang  loud  choruses,  while  the 
animals  ran  about  in  wild  delight  because  their 
brother  had  been  awakened  from  his  heavy  slumber. 
As  the  eagle  of  the  Iroquois  soared  again  to  his 
home  on  the  mountain-top,  the  round  moon,  whose 
coming  all  had  so  dreaded,  rose  over  the  waving 
branches  of  the  forest  and  lent  its  cheerful  light  to 
the  happy  gathering. 


[i3S  J 


HIAWATHA 


HIAWATHA 

|ISTEN,  my  children,  while  the  fire 
burns  red  and  the  shadows  come  and 
go  like  mighty  giants,  and  I  will  tell 
you  the  story  of  Ta-ren-ya-wa-gon, 
the  holder  of  the  heavens,  who  afterwards  became 
a  mortal  and  was  called  Hiawatha,  the  wise  man. 

There  came  to  his  ears  one  day  a  great  cry  of 
distress,  and  when  he  looked  from  the  entrance  of 
the  Happy  Hunting-Grounds  he  saw  a  few  men 
and  women  in  the  forest  moaning  with  terror,  for 
all  their  friends  had  been  slain  by  mighty  giants  and 
fierce  monsters.  So  he  went  quickly  to  their  aid, 
and  taking  a  little  maiden  by  the  hand,  bade  all 
follow  whither  she  led.  By  paths  known  only  to 
Ta-ren-ya-wa-gon,  he  conducted  them  to  a  cave 
near  the  mouth  of  a  river,1  and  there  he  brought 
them  food  and  bade  them  sleep. 

When  they  had  remained  there  many  days  Ta- 
ren-ya-wa-gon  again  took  the  maiden  by  the  hand 
and  led  her  toward  the  rising  sun,  and  the  few 
people  who  had  been  saved  by  his  mercy  followed 
gladly  in  'the  trail  he  pointed  out.     At  last  they 

1  Oswego  River. 

1*37] 


THE  LEGENDS  OF  THE  IROQUOIS 

came  where  the  great  river1  they  had  followed 
poured  over  some  mighty  rocks  to  the  level  of 
another  river,2  and  here  he  told  them  to  build  a 
house  in  which  they  might  dwell  in  peace.  Many 
moons  they  remained  there  in  happiness,  and  the 
little  children  who  came  to  them  grew  to  be  strong 
men  and  handsome  women.  Then  came  Ta-ren- 
ya-wa-gon  and  said  to  them : 

"You,  my  children,  must  now  go  forth  and 
become  mighty  nations;  and  I  will  teach  you  the 
mysteries  of  the  forests  and  make  your  numbers  like 
the  leaves  that  cover  the  trees  when  the  warm  days 
have  come." 

Then  they  followed  him  toward  the  setting  sun, 
and  when  they  had  gone  some  distance  he  told  off 
certain  numbers  and  families  that  should  make  their 
homes  and  build  a  village  in  that  place.  These  he 
gave  corn,  beans,  squash,  potatoes  and  tobacco,  and 
also  dogs  with  which  to  hunt  game,  and  named 
them  Te-ha-wro-gah.3  From  that  time  they  could 
not  understand  their  brothers,  and  they  dwelt 
henceforward  on  the  banks  of  the  beautiful  river. 

Then  went  he  with  the  others  towards  the  sun- 
setting  till  at  last  they  halted  in  a  broad  valley 
where  were  beautiful  streams.     And  he  bade  some 

'  Mohawk  River.  2  Hudson  River.  3  Divided  speech  ;  the  Mohawks. 

[138] 


HIAWATHA 


of  his  followers  remain  there,  and  gave  the  same 
good  gifts  he  had  given  their  brothers  and  told 
them  that  they  should  be  called  Ne-ha-wre-ta-go,1 
for  the  trees  of  the  forest  were  of  great  size  where 
he  bade  them  dwell,  and  in  a  short  time  these  had 
also  learned  to  speak  a  new  tongue. 

Then  Ta-ren-ya-wa-gon  led  the  rest  of  his  people 
onward  toward  the  sun-setting  till  they  came  to  a 
mountain  which  he  called  O-nun-da-ga-o-no-ga.9 
There  he  again  commanded  some  of  his  people  to 
remain,  and  he  gave  into  their  possession  the  same 
gifts  he  had  confided  to  the  care  of  his  other  chil- 
dren, and  called  them  Se-uh-no-wah-ah-tah.8  To 
these  he  gave  his  own  language. 

Many  days  journey  toward  the  sunset,  near  the 
shores  of  a  lake  named  Go-yo-gah,4  he  selected  a 
dwelling-place  for  others  of  his  children  and  bade 
them  build  a  village  and  left  them  provided  with  all 
good  things.  These  he  called  Sho-nea-na-we-to- 
wah;  *  and  their  language  was  also  changed. 

Then  with  those  who  remained  Ta-ren-ya-wa-gon 
continued  toward  the  sunset  until  they  came  to  a 
mountain   near  the    lake  called    Ga-nun-da-gwa,* 

»  The  Oneidas.  2  Onandaga  ;  on  the  hills. 

8  Carrying  the  name  ;  the  Onondagas. 

4  Mountain  rising  from  the  water  ;  the  Cayugas. 

8  People  of  the  great  pipe. 

•  Canandaigua  ;  the  place  chosen  for  settlement. 


[139] 


THE  LEGENDS  OF  THE  IROQUOIS 

and  here  he  told  them  they  should  dwell.  And  he 
gave  to  them  the  name  Te-ho-ne-noy-hent,1  and 
changed  their  language  as  he  had  done  that  of  their 
brothers  and  bestowed  upon  them  the  same  gifts 
for  their  food. 

But  there  were  some  who  were  not  content  to 
stay  where  the  holder  of  the  heavens  had  bidden 
them  to  live  and  who  ran  away  toward  the  setting- 
sun  many  days  until  they  came  to  a  great  river 
which  they  crossed  on  a  wild  grape  vine.  But 
when  the  last  ones  were  crossing,  the  vine  broke 
and  none  could  ever  return.2 

Then  the  holder  of  the  heavens  gave  his  time  to 
the  instruction  of  his  children,  and  to  each  family  he 
imparted  some  distinctive  skill.  To  the  Senecas  he 
gave  the  power  of  swift  feet,  and  they  could  soon 
outrun  any  animal  in  the  forest.  The  Cayugas  be- 
came skilled  in  the  use  of  the  canoe,  and  glided 
over  the  waters  more  rapidly  than  the  skimming 
birds  or  darting  fish.  The  Onondagas  were  in- 
structed in  all  the  laws  and  wishes  of  the  Great 
Spirit  and  had  power  to  speak  his  mind.  The 
Oneidas  became  skilful  in  ways  of  making  weapons, 
of  the  building  of  houses  and  the  weaving  of  baskets. 


1  Possessing  the  door  ;  the  Senecas. 

*  This  refers  to  the  Indians  beyond  the  Mississippi. 

[I40] 


HIAWATHA 


The  Mohawks  were  taught  to  shoot  their  arrows 
with  surer  aim  than  all  the  others,  and  could  snare 
the  fish  from  the  streams  with  wondrous  skill. 

You,  my  children,  must  know  that  Ta-ren-ya- 
wa-gon,  the  holder  of  the  heavens,  had  power  to 
assume  any  shape,  and  that  he  could  fly  from  one 
place  to  another,  far  distant,  more  rapidly  than  the 
great  eagle.  He  taught  his  people  the  knowledge 
of  hunting  and  gardening;  he  fashioned  arrow- 
heads from  the  flint  and  guided  the  hands  of  his 
children  until  they,  too,  could  make  them ;  he  gave 
instruction  in  the  arts  of  war,  that  they  might  de- 
fend themselves;  he  cleared  their  streams  from  ob- 
structions and  pointed  out  the  water  path1  from  the 
sun-rising  to  the  sun-setting.  He  taught  them  the 
form  of  poisonous  fruits  and  plants,  giving  them  to 
eat  of  those  that  were  wholesome;  he  taught  them 
how  to  kill  and  dress  their  game;  made  the  forest 
free  for  the  tribes  to  hunt  in,  and  gave  them  laws 
and  precepts  to  guide  them  in  the  treatment  of  both 
the  young  and  the  old. 

Then  Ta-ren-ya-wa-gon  determined  to  reside 
with  his  children,  and  he  assumed  the  form  of  a 

1  The  "  water  path  "  was  up  the  Mohawk  River  to  Rome,  over  a  short 
portage  to  Word  Creek,  thence  to  Oneida  Lake,  down  the  Oswego  River  to 
Seneca  River,  and  thence  westward  over  the  chain  of  lakes  in  the  interior  of 
the  State  of  New  York.  If  the  journey  was  to  be  to  the  far  west,  the  Oswego 
River  was  taken  to  Lake  Ontario  and  thence  through  the  chain  of  great  lakes. 


[141] 


THE  LEGENDS  OF  THE  IROQUOIS 

man  and  chose  as  a  wife  a  maiden  from  the  Onon- 
dagas.  When  he  had  done  this  he  was  named 
Hiawatha.  His  home  was  on  the  shores  of  a  beauti- 
ful lake,1  and  to  it  came  many  of  the  red  men  and 
their  wives  and  children,  that  they  might  learn  from 
the  wise  Hiawatha  how  their  lives  should  be  guided. 
To  his  wigwam  came  also  a  daughter,  whose 
beauty  was  as  the  flowers,  glistening  with  the  dews 
of  night  and  kissed  by  the  light  of  the  Great  Spirit's 
smiling  face.  The  name  of  the  daughter  was 
Minnehaha. 

Many  seasons  passed.  Under  the  teachings  of 
Hiawatha  the  Onondagas  became  the  greatest  of  all 
nations.  The  wise  man  came  in  his  magic  canoe 
of  dazzling  whiteness  and  sat  at  all  their  councils, 
and  by  his  wisdom  and  moderation  the  tribe  was 
preserved  from  strife  and  became  foremost  in  the 
arts  and  knowledge  of  the  forest. 

But  at  last  there  came  an  alarm  from  the  north 
beyond  the  great  lakes,  and  the  story  was  told  with 
fear  at  the  lodge-fires  of  a  relentless  enemy  who 
came  to  kill  and  burn.  In  terror  the  chiefs  told 
their  fears  to  Hiawatha  and  he  advised  them  to  call 
a  council  of  all  the  tribes  at  a  place  on  the  borders 

1  Cross  Lake,  Cayuga  County,  New  York.  A  very  romantic  and  beautiful 
point  on  the  southern  shores  of  this  little  body  of  water  is  pointed  out  by  the 
Indians  as  the  site  of  Hiawatha's  home. 


HIAWATHA 


of  a  lake  where  he  had  once  told  them  to  light  a 
great  council-fire,  that  they  might  make  prepara- 
tions to  meet  their  foes.  Swift  runners  went  to  the 
villages  of  all  the  tribes  and  the  chiefs,  and  warriors 
assembled  at  the  appointed  place.  Three  days  they 
awaited  the  coming  of  Hiawatha,  and  on  the  morn- 
ing of  the  fourth  a  mighty  shout  arose  as  they  saw 
his  mystic  canoe  gliding  over  the  waters  of  the  lake. 
In  its  prow  sat  the  beautiful  Minnehaha,  while  the 
wise  man,  her  father,  occupied  a  seat  at  the  stern  of 
the  boat  and  with  a  light  paddle  directed  the  course 
of  the  mysterious  craft.  He  was  met  at  the  edge  of 
the  water  by  the  foremost  men  of  the  tribes,  and 
greeting  them  as  brothers,  each  in  their  own  lan- 
guage, he  stepped  from  the  canoe  and  walked  a 
short  distance  along  the  shore.  Suddenly  a  rushing 
noise  was  heard,  as  of  the  coming  of  an  awful 
storm,  and  as  all  eyes  turned  upwards  a  great  bird 
was  observed  coming  out  of  the  heavens  with  the 
speed  of  an  arrow.  Hiawatha  and  his  daughter 
alone  stood  unmoved  and  tranquil.  The  others  fled 
in  terror.  The  celestial  visitor  alighted  at  the  feet  of 
Hiawatha.  Impelled  by  some  unseen  power,  Min- 
nehaha knelt  at  her  father's  feet.  He  placed  his 
hands  on  her  head  for  a  moment  and  then  she 
slowly  rose,  cast  one  look  into  his  face,  murmured 
Li.43j 


THE  LEGENDS  OF  THE  IROQUOIS 

gently,  "Farewell,  my  father!  "  and  took  her  place 
between  the  wings  of  the  Great  Spirit's  messenger. 
Instantly  the  giant  bird  stretched  its  wings  for  flight 
over  the  glistening  waters  of  the  lake,  and  circling 
over  the  heads  of  the  appalled  multitude,  swiftly 
bore  its  burden  of  loveliness  to  the  home  of  the 
Manito. 

Hiawatha  sank  to  the  earth  and  covered  his  head 
with  the  robe  of  a  panther.  Three  times  did  the 
smiling  face  of  the  Great  Spirit  pass  across  the 
heavens  before  the  wise  man  moved  or  uttered  a 
sound,  and  his  red  brothers  feared  he  had  gone  on 
the  long  journey  and  could  not  again  give  them 
counsel.  Finally  he  rose  from  his  mourning,  bathed 
himself  in  the  lake  and  asked  that  the  council  be 
called.  When  all  were  seated  in  the  place  ap- 
pointed, Hiawatha  came  before  them  and  said : 

"My  children,  listen  to  the  words  of  Hiawatha, 
for  they  are  the  last  he  will  speak  to  you.  My 
heart  beats  with  yours,  my  children,  but  I  cannot 
longer  remain  to  make  known  to  you  the  will  of 
the  Great  Spirit. 

"  My  children,  the  voice  of  strife  has  brought  you 

from  the  homes  where  you  have  so  long  dwelt  in 

peace.     You  tremble  for  the  safety  of  your  wives 

and  little  ones;  you  fear  that  your  happy  life  will 

[144] 


HIAWATHA 


be  disturbed.  You,  the  members  of  many  tribes 
and  villages,  have  one  common  fear,  and  you 
should  therefore  have  one  common  interest. 
Singly,  no  tribe  can  oppose  the  hordes  of  the 
north  that  threaten  to  come  like  the  storms  of 
winter,  blasting  and  killing  all  in  their  path. 
Divided  you  can  make  no  progress.  You  must 
unite  as  one  common  band  of  brothers.  You  must 
have  one  voice,  for  many  tongues  make  confusion. 
You  must  have  one  fire,  one  pipe,  one  war  club. 
If  your  warriors  unite  they  can  defeat  any  enemy 
and  protect  the  safety  of  their  homes. 

"My  children,  listen,  and  Hiawatha  will  tell  the 
wampum  of  the  Great  Spirit." 

He  made  a  signal  and  the  fire-keepers  advanced 
to  the  center  of  the  council-place  and  united  the 
council-fires  in  one.1  Then  Hiawatha  threw  to- 
bacco upon  this  and  said: 

"Onondaga,  you  are  the  people  of  the  hills  and 
are  warlike  and  mighty.  Your  strength  is  like 
that  of  the  great  tree  whose  branches  withstand 
the  storm  because  its  roots  sink  deep  into  the 
ground.     You  shall  be  the  first  nation. 

"Oneida,  you  are  the  people  who  recline  your 
bodies  against  the  everlasting  stone  that  cannot  be 


1  See  note  on  this  legend. 
[145] 


THE  LEGENDS  OF  THE  IROQUOIS 

moved.1  You  shall  be  the  second  nation  because 
you  give  wise  counsel. 

"Seneca,  you  are  the  people  who  have  habita- 
tion at  the  foot  of  the  great  mountain  and  dwell 
within  the  shadows  of  its  crags.  You  shall  be  the 
third  nation  because  you  are  fleet  of  foot  and  are 
greatly  gifted  in  speech. 

"Cayuga,  you  whose  dwelling  is  in  the  dark 
forest  and  whose  home  is  everywhere  because  of 
the  swiftness  of  your  canoes,  you  shall  be  the 
fourth  nation  because  of  your  superior  cunning  in 
hunting. 

"Mohawk,  you  are  the  people  who  live  in  the 
open  country  and  possess  much  wisdom.  You 
shall  be  the  fifth  nation  because  you  understand 
best  the  cultivation  of  corn  and  beans  and  the 
building  of  cabins. 

"Like  the  fingers  on  the  hand  of  the  warrior, 
each  must  lend  aid  to  the  other  and  work  in 
unison.    Then  foes  shall  not  disturb  or  subdue  you. 

"My  children,  these  are  the  words  of  the  Great 
Spirit  spoken  to  you  by  Hiawatha.  Let  them  sink 
deep  into  your  hearts  and  be  remembered.  When 
the  sun  comes  again  I  will  listen  to  your  decision. 
I  have  done." 

1  Evidently  an  allusion  to  Trenton  Falli  chum,  located  within  the  Oneidaa' 
country. 

[146] 


HIAWATHA 


On  the  following  day  the  council  again  assembled 
and  the  wise  men  agreed  that  Hiawatha  had 
spoken  well  and  that  they  would  follow  his  teach- 
ings. They  asked  him  to  be  their  chief  sachem, 
but  he  told  them  he  could  not  as  he  was  going 
away.  Then  Hiawatha  approached  the  spot  where 
the  celestial  bird  had  rested  and  gathered  a  quantity 
of  white  plumes  that  had  fallen  from  its  wings. 
These  he  gave  to  the  warriors  as  emblems  that  they 
should  wear  and  by  which  they  should  be  known 
as  members  of  the  Ako-no-shu-ne,  who  were  called 
the  Iroquois.1    Then  Hiawatha  said  to  them: 

"To  you,  Oh!  my  children,  remember  well  the 
words  of  Hiawatha.  To  you,  Oh!  my  friends  and 
brothers,  be  faithful  in  aiding  each  other  when 
danger  may  come.  Recall  the  words  of  the  Great 
Spirit  which  have  been  given  to  you  for  many 
moons.  Do  not  admit  to  your  councils  the  people 
of  other  tribes,  for  they  will  plant  among  you  the 
seeds  of  jealousy  and  trouble  and  you  will  become 
feeble  and  enslaved. 

"Friends  and  brothers,  these  are  the  last  words 
you  will  hear  from  the  lips  of  Hiawatha.  Choose 
the  wisest  maiden2  in  your  tribes,  who  shall  be 


1  Succeeding  generations  wore  feathers  from  the  white  heron,  approaching 
as  nearly  as  possible  the  plumage  of  the  celestial  bird. 
Pei 


ible 
a  See  legend  "  The  Peacemaker,"  and  note  on  same. 

[147] 


THE  LEGENDS  OF  THE  IROQUOIS 

your  peacemaker,  and  to  your  sachems  shall  come 
wisdom  to  arrange  for  the  reference  to  her  of  dis- 
sensions that  may  arise  among  you.  I  have  spoken, 
and  will  now  follow  the  call  of  the  Great  Spirit." 

At  that  moment  sweet  strains  of  music  burst 
upon  the  ears  of  the  listening  multitude — like  the 
gentle  voice  of  summer  in  the  branches  of  the  pine 
trees ;  they  heard  it,  but  knew  not  whence  it  came. 
The  wise  man  stepped  forward,  and  as  he  was 
seated  in  the  mystic  canoe  the  music  burst  upon 
the  air  in  tones  more  beautiful  than  the  red  men 
had  ever  before  heard.  But  the  snow-white  canoe 
did  not  skim  the  waters  of  the  lake.  Slowly  it  rose 
as  the  choral  chant  pealed  forth,  and,  following  the 
direction  taken  by  the  celestial  bird,  disappeared 
among  the  summer  clouds  as  the  melody  ceased. 


IM81 


THE  PEACEMAKER 


THE  PEACEMAKER 

IENUKA,  the  peace-home,  was  deso- 
late. The  fire  of  pine  knots  that  for 
many  generations  had  burned  upon 
its  fire-place  was  dead  and  sodden. 
No  voice  of  welcome  was  heard  within  its  doors. 
Its  hangings  of  skins  and  robes  were  torn  and 
loosened  by  the  winds  of  all  seasons.  The  broad 
paths  leading  from  the  sun-rising,  the  sun-setting, 
the  guide  star  and  the  summer  land,  which  for 
many  hundred  moons  by  night  and  by  day  had 
been  pressed  by  the  feet  of  the  red  children  of  the 
forest  when  in  trouble,  in  danger,  in  need  of  coun- 
sel, or  in  want,  were  now  choked  with  briars  and 
thistles.  The  wolf  whelped  her  young  in  the  couch 
of  the  Peacemaker.  Birds  without  song  and  of 
black  plumage  built  their  nests  and  muttered  hoarse 
croakings  to  their  nestlings  in  the  roof  of  the  peace- 
home. 

Blood  had  been  shed  in  Kienuka  and  the  Great 
Spirit  had  made  the  peace-home  desolate. 

When   Hiawatha,  the  wise  man,  was  speaking 
the  last  words  to  his   children,   he  told  them  to 
[149] 


THE  LEGENDS  OF  THE  IROQUOIS 

choose  from  their  tribes  a  maiden  possessing  wis- 
dom, who  should  be  their  peacemaker.  So  the  red 
men  built  a  home  wherein  the  peacemaker  should 
dwell,  and  doors  were  made  at  each  side  so  that  it 
mattered  not  whence  came  the  wayfarer  he  would 
find  a  welcome.  Then  the  maidens  of  the  tribes 
were  brought  together  at  the  council-place  and  to 
them  were  submitted  the  questions  in  dispute 
among  their  brothers.  The  wise  men  decided  that 
she  who  would  decide  the  greatest  number  most 
justly  should  be  the  Peacemaker  Queen  and  dwell 
within  the  fortress  they  had  built.  Thus  the  Queen 
was  chosen,  and  when  the  Great  Spirit  called  her 
to  the  long  home  she  was  mourned  by  the  people 
of  all  the  tribes,  and  none  entered  the  peace-home 
until  her  successor  had  been  selected. 

In  this  manner  came  to  the  peace-home  Gene- 
taska,  the  Seneca  maiden,  whose  wisdom  and 
kindness  were  known  to  all,  and  whose  beauty 
was  like  that  of  the  full  summer.  She  was  the 
most  famous  of  all  the  Peacemaker  Queens,  and 
the  red  men  said  that  Minnehaha,  the  daughter  of 
Hiawatha,  came  often  from  the  sky  on  the  back  of 
the  celestial  bird  and  gave  her  advice  and  guidance. 
Whoever  went  to  the  doors  of  the  peace-home  dis- 
puting came  from  them  again,  when  they  had 
[150] 


THE  PEACEMAKER 


eaten  and  rested,  with  no  anger  in  their  hearts,  for 
Genetaska  soothed  them  by  her  gentle  voice.  To 
the  sick  and  wounded  she  ministered  with  the 
greatest  medicine  herbs ;  to  those  heated  by  passion 
she  told  tales  of  the  Great  Spirit  that  taught  them 
moderation.  Disputes  among  the  tribes  were  so 
adjusted  that  the  hunters  or  warriors  who  would 
come  to  Kienuka  with  anger  and  war  in  their 
hearts  left  its  doors  as  brothers. 

One  day  there  came  to  the  peace-home  two  young 
chiefs — one  from  the  Oneidas  and  the  other  from 
the  Onondagas.  Each  claimed  that  his  arrow  had 
given  the  death  stroke  to  a  mighty  buck  they  had 
been  trailing  in  the  forest.  When  they  had  tried 
their  skill  with  weapons,  agreeing  that  the  most 
skillful  should  possess  the  slain  animal,  neither 
could  gain  advantage  over  the  other.  Then  said 
the  Onondaga:  "I  will  fight  thee,  Oneida,  and  he 
who  lives  may  carry  to  his  village  the  mighty  buck 
and  the  scalp-lock  of  his  enemy." 

But  the  Oneida  said:  "Thou,  Onondaga,  must 
remember  the  words  that  have  been  spoken  in 
thine  ears  by  the  old  men  who  listened  to  the 
teachings  of  Hiawatha,  that  when  two  hunters  of 
the  Five  Nations  dispute  in  the  paths  of  the  forest 
they  shall  not  fight,  but  tell  their  dispute  to  the 
[151] 


THE  LEGENDS  OF  THE  IROQUOIS 

Peacemaker.     The  Oneida  will  go  with  thee  to 
Kienuka." 

When  they  had  eaten  and  rested  at  the  peace- 
home,  the  hunters  were  told  that  each  should  take 
half  of  the  buck  back  to  his  village.  "For," 
said  the  Peacemaker,  "the  animal  is  large,  and 
with  half  each  hath  enough  for  his  wife  and  little 
ones." 

"The  Oneida  is  alone  in  his  home,"  said  the 
chief.  "I  carry  the  meat  to  the  old  men  and  to  the 
women  who  have  no  sons.  The  Oneida  has  seen 
no  maiden  he  would  take  to  his  wigwam  till  he  be- 
held Genetaska,  the  Peace  Queen." 

Then  said  the  Onondaga:  "The  home  of  the 
Onondaga  is  desolate  since  the  plague  robbed  it  of 
the  loved  ones.  He  is  a  great  chief  and  has  power 
in  his  tribe,  for  he  was  never  defeated  on  the  chase 
or  in  the  contest.  But  the  Peacemaker  has  made 
his  heart  weak,  and  he  can  never  be  strong  again 
unless  she  will  come  to  his  wigwam." 

-Then  said  Genetaska:  "Go,  thou,  my  brothers, 
and  think  no  more  of  the  Peace  Queen,  who  is 
chosen  by  the  tribes  and  may  not  be  the  wife  of 
any.  Seek  thou  other  maidens,  who  will  gladly 
become  wives  to  you." 

But  when  they  were  gone  there  was  no  longer 
[152] 


THE  PEACEMAKER 


peace  in  the  heart  of  Genetaska,  for  the  form  of  the 
Oneida  was  before  her  eyes. 

When  the  autumn  came — when  its  first  tints  had 
touched  the  forests  and  merely  tinged  the  dark 
green  with  a  hazy  brown — the  Oneida  chief  came 
at  sun-setting  to  the  peace-home  and  stood  boldly 
before  the  Peacemaker.     He  said :  * 

"The  Oneida  hath  built  a  wigwam  in  the  sum- 
mer land  where  the  Five  Tribes  do  not  care  to  go. 
He  hath  filled  it  with  robes  and  supplied  it  with 
food  and  it  awaits  the  coming  of  Genetaska,  the 
Seneca  maiden,  who  loves  the  Oneida.  The  tribes 
will  choose  another  Peace  Queen  when  thou  art 
gone,  and  thy  heart  will  no  longer  be  heavy  with 
the  burdens  of  all  the  red  children  who  come  to 
thee  with  their  troubles.     Will  not  Genetaska  go  ?  " 

The  maiden  looked  boldly  into  the  face  of  her 
lover  and  answered:  "Genetaska  will  go." 

Toward  the  summer  land  they  left  Kienuka,  and 
when  they  came  to  the  river  they  glided  rapidly 
along  in  the  Oneida's  canoe  and  were  lost  to  their 

people  forever. 

#  *  #  *  *  * 

But  the   peace-home   was   desolate,   and   to   its 
doors  in  the  darkness   came  running    two   men 
whose  anger  toward  each  other  had  long  been  fed 
[153] 


THE  LEGENDS  OF  THE  IROQUOIS 

with  jealousy  and  hatred.  When  no  Peacemaker 
was  found  their  rage  could  no  longer  be  controlled, 
and  they  fell  upon  each  other  with  their  hunting 
clubs  and  fought  till  they  sank  from  exhaustion 
and  died  before  each  other's  eyes. 

The  peace-home  had  been  desecrated  by  the 
shedding  of  blood.  Henceforth  it  was  a  place 
shunned  by  all  men. 


C'54] 


AN  UNWELCOME  VISITOR 


AN  UNWELCOME  VISITOR 

HEN  the  frosts  were  unlocked  from  the 
hillsides  there  came  into  one  of  the 
villages  of  the  red  men  a  mild  and 
quiet  old  man  whom  none  of  them  had 
ever  seen  before.  He  stood  beside  the  field  where 
the  young  men  played  at  their  games,  and  when 
some  of  the  fathers  approached  to  bid  him  welcome 
to  their  village  and  wigwams  they  saw  that  his 
body  was  covered  with  sores,  and  they  made  ex- 
cuses to  turn  aside  that  they  might  not  meet  him. 
When  none  went  to  him  and  called  him  brother, 
he  turned  to  the  village  and  walked  slowly  from 
door  to  door  of  the  wigwams.  The  women  saw 
him  and  as  he  approached  their  doors  they  covered 
their  children's  faces  that  they  might  not  see  his 
features,  and  wished  in  their  hearts  that  he  would 
not  enter.  When  the  little  man  read  their  thoughts, 
with  saddened  eyes  and  heavy  steps  he  would  turn 
away  and  seek  another  habitation,  where  he  would 
again  see  that  he  was  not  welcome  and  turn  his 
weary  footsteps  from  the  door.  When  he  had 
visited  all  the  wigwams  in  the  village  without  find- 
[i55  J 


THE  LEGENDS  OF  THE  IROQUOIS 

ing  a  welcome  in   any,  he  went  suddenly  to  the 
forest  and  they  saw  him  no  more. 

The  next  day  he  appeared  in  another  village, 
where  the  same  weary  round  of  the  day  before 
brought  him  no  shelter.  For  many  days  thereafter  he 
went  from  village  to  village,  and,  though  he  spoke 
to  no  one,  he  knew  that  their  hearts  were  not  open 
to  him  and  that  they  shuddered  at  his  coming. 

Finally  there  remained  but  two  more  villages  to 
visit  and  he  feared  that  he  should  find  none  who 
would  bid  him  enter  their  homes  that  they  might 
minister  to  his  wants.  At  last,  however,  as  he  ap- 
proached a  humble  cabin  his  eyes  brightened,  for 
he  read  in  the  heart  of  the  woman  who  saw  him 
coming  that  she  had  taken  pity  on  his  forlorn  con- 
dition and  that  her  hospitality  would  overcome  the 
dread  his  appearance  caused.     Said  the  woman : 

"Thou  art  welcome,  my  brother,  for  thou  art  a 
stranger." 

Then  said  the  strange  man :  "Peace  to  my  sis- 
ter's house  and  happiness  to  her  husband." 

Then  the  woman  spread  a  couch  of  soft  furs  at 
one  side  of  the  wigwam  and  bade  the  stranger  lie 
down;  and  when  she  had  done  so  she  asked  him 
how  she  should  minister  to  his  wants.  Then  the 
strange  man  said: 

[156] 


AN  UNWELCOME  VISITOR 

"Listen,  my  sister:  Thou  of  all  thy  race  hast 
had  in  thy  heart  pity  and  love  for  a  suffering  and 
friendless  creature  that  have  led  thee  to  give  him 
shelter  in  thy  house.  Know  then,  my  sister,  that 
thy  name  shall  henceforth  be  great.  Many  wonders 
shall  be  taught  thee,  and  thy  sons  will  be  made 
chiefs  and  thy  daughters  princesses.  I  am  Quarara, 
and  bear  messages  from  the  Great  Spirit." 

Then  Quarara  described  to  the  woman  a  plant 
which  she  went  forth  into  the  forest  and  procured. 
She  returned  to  the  hut  and  prepared  it  as  he  bade 
her,  and  when  it  was  administered  to  him  he  re- 
covered from  his  sickness  and  the  sores  left  him. 

Quarara  remained  at  the  woman's  wigwam 
many  moons  and  brought  upon  himself  all  manner 
of  fevers,  plagues  and  diseases,  and  for  each  one  he 
described  the  medicine  root  or  herb  that  would 
perform  its  cure.  These  the  woman  found  in  the 
forest  and  brought  to  him,  and  he  made  it  plain 
how  they  should  be  prepared  to  do  the  will  of  the 
Great  Spirit  and  defeat  the  evil  spirits  and  witches 
that  plagued  his  people. 

Then  said  the  strange  man,  Quarara,  to  her: 

"Thou,  Oh!  sister,  knowestnow  what  the  Great 
Spirit  would  have  thee  teach  his  children  freely. 
Thou  hast  been  patient  and  kind  and  thy  heart  is 
[i57] 


THE  LEGENDS  OF  THE  IROQUOIS 

filled  with  gentleness.  The  sons  that  shall  be  born 
to  thee  shall  be  called  Sagawahs,  the  healers,  and 
thou  and  thy  family  shall  be  remembered  through- 
out all  generations." 

Quarara  then  brought  upon  himself  the  fatal 
disease,  for  which  there  is  no  remedy,  and  returned 
to  his  home  with  the  Great  Spirit. 


[158] 


THE  FOUR  WINDS 


THE  FOUR  WINDS 

LITTLE  boy  and  his  grandmother  lived 
together  in  a  small  hut,  and  while  the 
old  woman  was  absent  in  the  fields 
tilling  the  corn  and  gathering  branches 
for  their  fire,  he  was  alone  at  their  home.  As 
he  played  about  the  cabin  he  heard  strange 
voices  in  the  trees,  and  though  he  listened  carefully 
and  looked  very  closely  in  the  direction  of  the 
sound,  he  could  never  see  anyone.  He  often  asked 
his  grandmother  who  was  thus  ever  talking  among 
the  branches,  but  she  bade  him  wait  until  he  was 
older,  when  he  would  find  out  for  himself. 

So  one  night  he  could  not  sleep,  for  he  heard  the 
voices  roaring  and  shrieking  all  about  the  cabin,  and 
he  crept  to  his  grandmother's  side  and  begged  her 
to  tell  him  what  it  was.  "  That  is  the  west  wind, 
my  son,"  said  the  grandmother.  "  But  lie  close  in 
the  cot  and  cover  your  head  with  your  furs  and  he 
will  not  harm  you." 

In    the    morning  when    the   grandmother   was 
going  away  to   the   harvest  he  asked  her  where 
the  west  wind  lived.     She  pointed  out  the  direction 
[159] 


THE  LEGENDS  OF  THE  IROQUOIS 

and  told  him  that  it  was  a  long  distance  away;  too 
far  for  a  little  boy  to  walk.  So  he  waited  until  he 
grew  larger  and  could  shoot  straight  with  the 
arrows,  and  had  discovered  many  charms,  and  then 
one  day  he  started  out  to  find  the  west  wind. 

Far,  far  away  in  the  west  he  came  to  a  field,  so 
wide  that  he  could  not  see  across  it,  and  as  he 
neared  this  he  heard  a  voice  say:  "Ah,  ha,  here 
comes  the  young  boy  who  is  seeking  me.  What 
shall  I  do  with  him  ?  "    But  the  boy  could  see  no  one. 

Then  the  voice  said:  "  What  would  you  think  if 
I  should  send  a  hurricane  to  tear  up  your  grand- 
mother's cabin  ?" 

"Oh,  I  should  like  it,"  said  the  boy,  "for  the 
cabin  is  old  and  we  need  a  new  one." 

Then,  straight  and  swift,  he  sent  an  arrow  in  the 
direction  of  the  voice,  and  immediately  there  was  a 
loud  roaring  like  many  voices  talking  all  at  one 
time.  The  boy  turned  and  ran  home  as  fast  as  he 
could,  and  as  he  neared  his  grandmother's  cabin  he 
heard  a  mighty  storm  gathering.  His  grandmother 
came  running  out  to  meet  him,  and  cried  that  he 
had  angered  the  west  wind  and  now  they  would 
be  killed. 

"Not  at  all,"  said  the  boy,  "for  I  will  change 
the  cabin  into  a  rock."     He  used  one  of  his  charms 

[160] 


THE  FOUR  WINDS 


and  the  cabin  changed  as  he  said,  and  he  and  his 
grandmother  sat  in  the  center  of  the  rock  until  the 
wind  was  tired  out  in  his  search  for  them.  Then 
the  boy  changed  the  rock  back  into  a  cabin  again, 
and  they  went  out  into  the  woods  and  found  plenty 
of  fuel  which  the  west  wind  had  scattered  on  the 
ground.  Afterwards  he  was  not  afraid  of  the 
west  wind,  for  he  had  learned  that  no  mat- 
ter how  angry  it  was,  it  could  not  roar  very 
long. 

In  a  few  days  the  boy  asked  his  grandmother 
where  the  north  wind  lived,  and  though  she  pointed 
in  the  direction,  she  told  him  that  he  better  not  go 
to  find  it.  But  the  boy  started  out,  and  he  walked 
a  long  distance  until  he  came  to  some  high  hills 
covered  with  snow. 

"Ho,  ho,"  said  a  voice,  "here  comes  a  foolish 
boy  to  find  my  home." 

But  the  boy  could  not  see  anyone,  and  he  asked : 
"Who  is  talking?  If  that  is  the  north  wind,  I 
have  come  to  seek  you  out." 

"Yes,  I  am  the  north  wind,"  answered  the 
voice,  growing  louder.  "What  would  you  think 
if  I  should  send  a  great  hailstorm  down  upon  your 
grandmother's  cabin,  and  strike  it  with  spears  as 
sharp  as  needles  ?" 

[161] 


THE  LEGENDS  OF  THE  IROQUOIS 

"Oh,  I  should  like  it,"  replied  the  boy,  "for  I 
want  some  sharp  spears." 

Then  he  fitted  an  arrow  to  his  bow  and  sent  it 
toward  the  north  wind,  and  when  the  arrow  went 
out  of  sight  he  heard  a  loud  rattling,  and  he  turned 
and  ran  home  as  fast  as  he  could.  As  he  came 
near  his  grandmother's  home,  she  met  him  in  alarm 
and  said:  "Now  I  know  we  will  be  killed,  for  you 
have  made  the  north  wind  angry." 

But  the  boy  told  her  not  to  be  afraid,  and  he 
again  changed  the  cabin  into  a  rock,  and  they  sat 
in  the  center  until  the  north  wind  was  tired  out. 
When  the  storm  was  over  and  the  rock  was 
changed  back  into  a  cabin,  the  boy  and  his  grand- 
mother came  out  and  saw  the  ground  all  stuck  full 
of  glistening  spears. 

"Just  what  I  wanted,"  said  the  boy.  "I  will 
get  poles  and  fit  them  to  the  spears  and  use  them 
in  fishing."  But  when  he  brought  poles,  he  saw 
no  spears  remaining,  for  all  had  melted  in  the  sun. 
Then  the  boy  never  was  again  afraid  of  the  north 
wind,  for  he  knew  that  no  matter  how  many 
glistening  spears  and  handsful  of  hail  it  brought, 
the  sun  could  soon  melt  them. 

The  next  day  the  boy  asked  his  grandmother 
where  the  east  wind  lived. 
[162] 


THE  FOUR  WINDS 


"  Have  you  not  had  enough  adventure,  my  son  ?" 
said  the  grandmother.  "Beware  of  the  east  wind, 
for  it  is  more  cruel  than  the  others." 

But  the  boy  said  he  must  find  it,  and  the  grand- 
mother showed  him  the  direction.  So  he  started 
out  and  walked  until  he  came  to  a  lake  which 
he  could  not  see  across.  From  the  shore  where  he 
stopped  he  saw  great  shadowy  forms  of  white,  and 
then  he  heard  a  voice  whistling  over  the  waves : 

"Who  is  this,"  it  shrieked,  "that  comes  to  my 
home  to  disturb  me?" 

Then  the  boy  said:  "Who  are  you  that  asks  in 
such  a  loud  voice  ?" 

"  I  am  the  east  wind,"  whistled  the  voice,  louder 
than  before.  "What  would  you  think  if  I  should 
come  upon  you  with  a  cloud  and  swallow  you  up  ?  " 

"Oh,  I  should  like  it,"  answered  the  boy,  "for 
I  have  always  wanted  to  ride  upon  a  cloud." 

And  then  he  fitted  an  arrow  to  his  bow  and  shot 
it  into  the  strange  shapes  which  he  saw  approach- 
ing the  shore.  When  the  arrow  struck  them,  the 
forms  commenced  to  roll  toward  him  as  though 
they  would  crush  him  down,  and  the  boy  ran  home 
as  fast  as  he  could.  The  grandmother  heard  the 
whistling  of  the  east  wind  as  it  followed  her  son, 
and  she  ran  out  to  meet  him.  "Oh,  dear,"  she 
[163I 


THE  LEGENDS  OF  THE  IROQUOIS 

cried,  "  now  you  have  angered  the  east  wind,  and 
it  will  flood  our  home  and  drive  us  into  the  fields." 

"Not  so,"  said  the  boy.  "Do  not  fear  him, 
grandmother,  for  he  is  but  a  noisy,  clumsy  fellow 
and  is  afraid  of  fire." 

So  they  carried  many  branches  '.nto  their  cabin 
and  sat  by  a  warm  fire  until  the  east  wind  found 
that  he  could  not  drive  its  clouds  of  fog  into  the 
presence  of  the  grandmother  and  the  boy,  and  then 
it  went  away.  And  the  boy  never  again  feared  the 
east  wind,  for  he  knew  that  a  cheerful  campfire 
would  not  let  it  harm  him. 

Now,  the  boy  knew  that  there  was  remaining 
only  one  direction  in  which  he  could  seek  the  south 
wind,  and  he  went  away  in  the  morning  before  his 
grandmother  awakened.  He  walked  a  long  dis- 
tance, and  finally  came  to  a  field  all  strewn  with 
flowers;  where  birds  were  singing  and  squirrels 
were  chattering  in  the  trees  or  scampering  along 
the  fallen  logs.  As  he  stopped  to  see  these  beauti- 
ful sights,  he  heard  whisperings  all  about  him  in 
the  branches,  and  then  there  was  a  touch  upon  his 
cheek.  He  kept  very  still  and  listened  again,  and 
then  he  heard  a  voice  whispering  in  pleasant  tones: 

"Who  is  this  that  comes  to  the  home  of  the 
south  wind  ? " 

[164] 


THE  FOUR  WINDS 


"Only  a  little  boy,"  he  replied,  quietly,  "who 
means  no  harm." 

"Do  you  want  me  to  take  some  of  my  birds 
and  blossoms  and  go  with  you  to  your  home,  little 
boy?"  said  the  whispering  wind,  as  it  played 
upon  his  cheeks  again  and  gently  stirred  the  feath- 
ers which  were  stuck  in  his  hair. 

"If  you  should  do  this,  my  grandmother  would 
be  as  happy  as  I  am,"  answered  the  boy. 

Then  the  south  wind  took  him  by  the  hand,  and 
together  they  went  toward  his  home.  With  them 
went  the  birds,  and,  sometimes,  gentle  showers 
which  freshened  the  trees  which  the  noisy  west 
wind,  the  cruel  north  wind  and  the  terrible  east 
wind  had  stripped  of  their  leaves,  and  spread  a 
carpet  of  green  over  the  dry  ground  as  they  passed 
along.  The  old  grandmother  heard  from  afar  the 
soft  sighing  of  many  voices,  and  with  them  the 
shrill  call  of  the  birds;  and  so  she  ran  into  the  hut 
and  made  ready  to  plant  the  seeds  of  corn,  and 
beans  and  squashes. 


[165] 


Bits  of  Folk-Lore 


BITS  OF  FOLK-LORE 


BITS  OF  FOLK-LORE 

>IRE  was  believed  to  be  a  giant  that  was 
fed  on  pygmies  or  small  spirits  existing 
only  in  the  wind.  The  process  of  fan- 
ning the  embers  into  flame  with  one's 

breath  was  only  attempted  at  the  greatest  hazard, 

as  it  was  "very  bad  medicine." 

Whoever  might  be  engaged  in  the  practice  of 
any  mystery  should  never  be  disturbed  or  inter- 
fered with  except  under  penalty  of  the  direst  mis- 
fortunes and  the  suspicion  of  all  his  tribe.  They 
might  wonder  in  their  own  hearts,  but  they  must 
never  betray  the  least  curiosity  to  find  out  what 
one  of  their  number  might  be  trying  to  bring  about 
by  his  experiments,  incantations  or  mysterious  per- 
formances. The  arrows  of  a  curious  hunter  never 
hit  the  mark,  and  the  corn  planted  and  tilled  by  a 
curious  woman  bore  only  crooked  and  withered 
ears. 

The  sun  was  commonly  known  as  "the  smiling 
face  of  the  Great  Spirit,"  and  when  it  disappeared 
at  night  it  was  supposed  to  have  entered  the  door 
[169] 


THE  LEGENDS  OF  THE  IROQUOIS 

of  a  great  wigwam  which  was  built  in  the  form  of 
a  semi-circle.  In  the  morning  it  reappeared  at  the 
other  door  of  the  wigwam.  Their  ideas  about 
astronomy  were  extremely  vague  and  were  con- 
stantly changing.  The  moon  was  believed  to  be  a 
sister  of  the  sun,  and  in  time  would  be  able  to  give 
as  much  light  as  her  brother.  The  stars  were 
bright  and  glowing  brands  of  fire  tied  with  thongs 
and  held  by  spirits  created  for  that  purpose  by  the 
Great  Spirit.  One  star  alone,  the  North  Star,  was 
held  by  the  Great  Spirit  himself  because  it  was 
always  in  the  same  place.  It  was  called  the  guide. 
Other  stars  and  planets  were  named,  but  the  names 
have  not  been  preserved. 

The  springs  and  the  streams  they  formed  were 
first  made  for  the  convenience  of  the  Great  Spirit. 
He  desired  to  leave  the  Happy  Hunting-Grounds 
and  make  a  journey  over  the  earth  and  so  he  sent  a 
large  white  bird  to  carry  water  from  the  original 
spring  near  the  Great  Spirit's  wigwam  and  plant  it 
in  the  earth  at  convenient  distances.  Sections  of 
country  that  were  without  springs  had  not  been 
visited  by  the  Great  Spirit. 

Language  was  looked  upon  as  a  sacred  gift,  and 
was  as  much  a  part  of  the  body  as  the  head  or 
[170] 


BITS  OF  FOLK-LORE 


limbs.  For  this  reason  an  Indian  never  spoke  the 
language  of  another  nation  except  in  the  capacity  of 
interpreter.  When  a  council  was  held  between 
tribes  the  orators  conducted  the  debate  in  their  own 
language,  and  the  words  were  translated,  when 
necessary,  as  they  fell  from  the  lips  of  the  speakers 
by  those  who  had  been  trained  for  that  purpose. 
It  was  considered  the  greatest  possible  affront  to 
their  ancestors  and  to  the  Great  Spirit  for  the  Iro- 
quois to  speak  any  language  other  than  their  own. 
Deaf  mutes  among  them  were  pointed  out  as  people 
who  were  not  satisfied  with  the  language  of  their 
fathers  and  in  consequence  had  lost  the  power  to 
speak  or  hear. 

Difficulties  and  contentions  were  spirits  of  evil 
that  flew  about  inciting  trouble.  When  disputes 
and  differences  were  arranged  or  settled  they  would 
arise  again  unless  buried.  When  terms  of  a  settle- 
ment had  been  agreed  upon  it  was  customary  to 
dig  a  hole  in  the  ground,  around  which  the  dis- 
putants would  gather,  and  each  party  to  the  dispute 
would  talk  his  grievances  into  the  excavation,  abso- 
lutely unburdening  himself  of  all  he  had  to  say. 
When  the  ceremony  was  concluded,  the  excavated 
earth  was  returned  and  firmly  stamped  and  pounded 
[171] 


THE  LEGENDS  OF  THE  IROQUOIS 

down.  In  this  way,  it  was  believed,  the  quarrel 
could  be  forever  buried  unless  one  of  the  parties  to 
the  ceremony  deliberately  removed  the  earth  and 
again  opened  the  prison  of  the  bad  spirits.  From 
this  belief  grew  the  custom  of  "burying  the 
hatchet "  when  peace  was  secured,  and  of  digging 
it  up  when  war  was  determined  upon. 

The  Aurora  Borealis  was  believed  to  be  the  re- 
flection of  the  light  of  the  camp-fires  in  the  Happy 
Hunting-Grounds.  When  its  lights  were  seen  it 
was  supposed  that  the  brothers  who  had  passed 
into  the  future  were  rejoicing  over  the  successful 
termination  of  some  great  hunt  or  participating  in  a 
feast.  The  size  of  a  fire  that  could  cast  such  won- 
derful lights  was  beyond  their  comprehension,  and 
often  the  death-song  of  the  warriors  and  chiefs 
would  refer  to  their  hope  of  soon  standing  beside 
the  fire  that  was  greater  than  the  mountains.  It 
was  customary  for  them  to  stand  in  the  open  air 
and  make  long  speeches  to  the  spirits  during  the 
time  the  Aurora  was  to  be  seen.  They  would  chide 
the  spirits  for  wastefulness  in  building  so  large  a 
fire  and  call  upon  them  not  to  burn  all  the  forests  of 
the  Great  Spirit  before  their  friends  on  the  earth 
were  admitted  to  the  charmed  circle  and  permitted 
[172] 


BITS  OF  FOLK-LORE 


to  enjoy  the  pleasures    of   a  camp-fire    of   such 
gigantic  proportions. 

It  was  wrong  to  complain  of  pain  of  any  kind  or 
to  show  by  any  act  that  pain  was  experienced. 
Both  pain  and  suffering  were  caused  by  bad  spirits, 
and  surely  one  would  not  give  their  enemies  the 
pleasure  of  knowing  that  their  attempts  had  in  any 
manner  caused  discomfort.  The  Great  Spirit  was 
trying  with  all  his  power  to  relieve  those  who  suf- 
fered pain,  and  to  complain  when  your  friend  was 
doing  his  best  to  aid  you  would  make  him  think 
that  his  efforts  were  not  appreciated.  Besides  this, 
after  the  first  shock  of  a  wound,  none  of  the  ani- 
mals betray  by  their  cries  the  presence  of  pain. 
The  dog  will  carry  a  broken  leg  for  days,  wistfully 
but  uncomplainingly.  The  cat,  stricken  with  club 
or  stone,  or  caught  in  some  trap  from  which  it  gnaws 
its  way  to  freedom,  crawls  to  some  secret  place 
and  bears  its  agony  in  silence.  The  wolf  or  bear, 
caught  in  the  pitfalls  and  pierced  with  scores  of 
stinging  arrows,  indicate  by  no  outward  sign  that 
they  suffer.  The  wounded  deer  speeds  to  some 
thick  brake  and  in  pitiful  submission  waits  for 
death.  The  eagle,  struck  by  the  arrow  in  mid-air, 
fights  to  the  last  against  the  fatal  summons.  There 
[173] 


THE  LEGENDS  OF  THE  IROQUOIS 

is  no  moan  or  sound  of  pain,  and  the  defiant  look 
never  fades  from  its  eyes  until  the  lids  close  over 
them  never  to  uncover  again.  The  Indians  learned 
many  of  their  lessons  from  the  animals  and  were 
taught  to  be  as  brave  and  uncomplaining  as  their 
brothers  of  the  forests. 


[174] 


The  Happy  Hunting-Grounds 


THE  HAPPY  HUNTING-GROUNDS 


THE  HAPPY  HUNTING-GROUNDS 

|T  is  hardly  possible  to  define  the  creed 
of  the  people  comprising  the  Iroquois, 
for  it  was  so  intermingled  with  curious 
superstitions  of  every  kind  that  it  can- 
not be  traced  to  a  continuous  doctrine  like  the  re- 
ligions of  other  peoples.  They  had  no  special 
teachers  of  religion,  and  the  privilege  of  adding  as 
many  superstitions  as  the  mind  could  conceive  was 
possessed  by  each  individual  member.  Thus  their 
religious  belief  was  encumbered  with  almost  every 
superstition  that  could  be  created  in  the  minds  of 
an  ignorant  and  uncivilized  people  dwelling  in  wil- 
dernesses filled  with  numerous  wild  beasts  and 
given  over  to  the  undisputed  sway  of  solitude. 

In  a  general  way,  however,  according  to  the  ex- 
planations made  by  Cornplanter  of  the  belief  enter- 
tained by  him,  their  religion  saw  God  as  a  great 
and  loving  spirit  whose  extended  arms  bore  up  and 
encircled  the  universe.  They  believed  this  Great 
Spirit  created  all  the  objects,  both  animate  and  in- 
animate, upon  the  earth  ;  that  he  smiled  upon  his 
people  in  sunshine  and  shower,  and  frowned  upon 
[  177  ] 


THE  LEGENDS  OF  THE  IROQUOIS 

them  in  fierce  storms  and  whirlwinds.  He  peopled 
the  air  with  millions  of  embodied  spirits,  some  of 
which  were  evil,  and  unless  propitiated  caused 
pain,  sickness,  trouble  and  death.  Others  were 
good  spirits  and  aided  the  hunter  in  his  chase,  the 
lover  in  his  suit,  and  brought  male  offspring  to  the 
mother's  arms.  Finally,  he  had  prepared  for  them 
a  "Happy  Hunting-Ground, "  where  every  one 
should  go  after  death.  There  beautiful  birds  would 
make  resonant  the  hills  and  valleys  with  their  en- 
chanting song.  The  Great  Spirit  had  covered  that 
vast  and  magnificent  country  with  plains,  and  for- 
ests, and  limpid  streams,  in  which  and  over  which 
would  sport  the  red  deer,  bears,  buffaloes,  wild 
horses  and  all  animals  and  fishes  useful  for  clothing 
and  food.  The  good  Indian  could  there  reside  for- 
ever with  his  wives  and  papooses,  climbing  the 
rugged  hills  without  weariness,  sporting  in  the 
rivers  and  lakes  that  never  failed  to  supply  an 
abundance  of  fish — always  returning  from  the 
chase  laden  with  the  trophies  of  his  skill.  But  the 
bad  Indian  would  return  from  the  chase  empty- 
handed;  he  would  lose  his  way  and  wander  in  the 
labyrinth  of  beautiful  paths  that  led  him  beside 
fields  of  growing  maize  which  disappeared  when 
he  attempted  to  pluck  the  glistening  ears.  Then 
[178] 


THE  HAPPY  HUNTING-GROUNDS 

his  more  fortunate  brothers  would  take  pity  upon 
him  and  lead  him  to  his  home,  and  his  punishment 
would  be  the  chagrin  he  would  feel  when  of  neces- 
sity he  was  compelled  to  partake  of  his  brother's 
bounty. 

In  the  beginning,  the  red  men  dwelt  with  the 
Great  Spirit  in  this  delightful  country,  but  they 
were  so  boisterous  and  full  of  play  that  the  Great 
Spirit  could  get  no  rest  on  account  of  their  noise. 
Besides  this,  there  were  no  evil  spirits  or  dangers 
there,  and  they  could  not  learn  to  be  brave  and 
courageous  unless  they  were  situated  where  they 
came  in  contact  with  opposition  and  trouble.  So 
the  Great  Spirit  made  a  large  basket  in  which  he 
placed  the  red  men,  carefully  covering  them  so 
they  could  not  see  the  trail  by  which  he  took  them 
from  his  home.  He  brought  them  to  the  earth  and 
left  them  with  the  promise  that  when  they  had  ac- 
quired bravery  and  circumspection  they  should 
again  be  carried  to  his  home  and  there  dwell  for 
"  so  many  moons  that  all  the  needles  on  the  great- 
est pine  tree  would  not  tell  them  all." 

The  Iroquois  held  sacred  no  day  on  which  to 

perform  particular  religious  exercises,  but  they  had 

several  annual  festivals  which  were  observed  with 

regularity  for  ages,  and  which  are,  in  a  measure, 

[179] 


THE  LEGENDS  OF  THE  IROQUOIS 

celebrated  by  the  so-called  pagans  among  the 
Senecas,  Onondagas  and  Tuscaroras  at  the  present 
time.  The  first  of  these  was  the  "  Maple  Dance," 
and  exemplified  their  way  of  thanking  the  Great 
Spirit  for  tempering  the  wind  so  that  the  snows 
would  disappear  and  the  sweet  waters  would  flow 
from  the  sides  of  the  maple  trees  that  abounded  in 
the  wilderness  about  their  homes.  Previous  to 
holding  this,  and  all  other  festivals,  the  inhabitants 
of  each  village  would  meet  at  the  council  place  for 
what  might  be  termed  to-day  "a  confession  of 
sins" — for  such  it  really  was.  When  all  had  as- 
sembled, one  of  the  oldest  sachems  would  stand 
before  his  brethren  with  a  string  of  white  wampum 
in  his  hands  and  tell  wherein  he  had  sinned  accord- 
ing to  Indian  ethics.  When  he  had  concluded,  the 
wampum  would  be  passed  to  another,  and  so  on 
until  all  had  unburdened  themselves.  The  open 
declaration  of  their  misdeeds  did  not  relieve  them 
of  the  consequences  of  the  deeds  themselves,  but  in 
a  measure  it  tempered  the  punishment.  The  moral 
code  may  be  briefly  summed  up  as  follows: 

It  was  a  sin  to  neglect  the  old  in  any  manner,  or 
to  refuse  to  share  with  them  the  fruits  of  the  chase 
or  the  products  of  the  fields,  and  it  was  especially 
sinful  to  neglect  or  disregard  aged  or  infirm  parents. 

[180] 


THE  HAPPY  HUNTING-GROUNDS 

To  speak  in  derision  or  slightingly  of  anyone 
who  might  be  lame,  blind,  idiotic,  insane — crippled 
in  any  manner  or  unfortunate  in  any  degree,  or  to 
refuse  them  aid  or  shelter. 

To  refuse  to  share  food  or  shelter  with  anyone 
who  might  apply  for  either,  or  to  fail  to  care  for  the 
sick  and  for  orphan  children  and  widows. 

To  break  any  treaty  or  agreement  made  at  the 
council-fire  when  the  peace-pipe  had  been  smoked, 
or  after  the  parties  making  the  treaty  had  partaken 
of  food  together. 

To  violate  the  chastity  of  any  woman. 

To  kill  animals  for  any  other  purpose  than  for 
food  and  covering,  and  for  the  protection  of  grow- 
ing crops  and  human  life. 

To  tell  a  falsehood,  even  though  it  might  be  of 
the  most  innocent  character. 

To  show  cowardice  in  meeting  any  kind  of 
danger  or  to  shrink  from  exposure,  pain,  suffering, 
sickness  or  death. 

To  take  human  life  unless  the  person  killed  was 
a  member  of  a  tribe  with  which  the  Iroquois  was 
at  war. 

There  were  no  punishments  prescribed  for  break- 
ing any  of  these  or  other  recognized  laws,  but  the 
person  offending  by  the  commission  of  the  greater 
sins  was,  by  common  consent  and  custom,  shunned, 
scorned,  shamed,  neglected,  pointed  at  and  ostra- 
cised from  all  connection  whatever  with  his  tribe 
and  relatives.     This  generally  resulted  in  the  cul- 

[181] 


THE  LEGENDS  OF  THE  IROQUOIS 

prit's  suicide,  which  was  looked  upon  as  a  very 
brave  act,  and  was  full  reparation  for  the  wrongs 
committed. 

Soon  after  the  " Maple  Dance"  had  been  held 
came  the  "  Planting  Festival,"  which  was  con- 
ducted as  a  thank  offering  to  the  Great  Spirit  for 
unfolding  the  buds  upon  the  trees,  decking  the 
woods  and  fields  with  flowers  and  warming  the 
earth  so  that  it  could  receive  and  nourish  the  seed. 

When  the  seed  had  been  planted,  and  upon  the 
appearance  of  the  first  shoots  of  corn,  the  "Hope 
Festival "  was  held.  At  this  time,  as  the  red  men 
circled  around  the  glowing  fires,  they  called  upon 
the  Great  Spirit  to  protect  the  seeds  that  he  had 
given  life  and  asked  him  to  bring  them  to  maturity. 
They  sprinkled  leaves  of  tobacco  upon  the  fires  and 
repeated  slow,  monotonous  chants  or  prayers  that 
had  been  used  by  them  for  unknown  generations. 
They  asked  the  Great  Spirit  to  give  attention  to 
their  words  arising  to  him  in  the  smoke  and  not  to 
let  his  ears  become  closed  that  he  might  not  hear. 
They  said : 

Thy  children  thank  thee  for  the  life  thou  hast 

given  the  dead  seeds.     Give  us  a  good  season  that 

our  crops  may  be  plentiful.     Continue  to  listen  for 

the  smoke  still  rises.     Preserve  our  old  men  among 

[182] 


THE  HAPPY  HUNTING-GROUNDS 


us  and  protect  the  young.     Help  us  to  celebrate 
this  festival  as  did  our  fathers. 


The  "Green  Corn  Festival"  was  held  when  the 
season  had  so  far  advanced  that  the  corn  was 
ready  to  be  used  as  roasting  ears.  The  old  women 
decided  when  this  time  had  come,  and  none  might 
partake  of  the  corn  until  the  festival  had  proceeded 
to  the  proper  stage.  This  was  a  time  of  returning 
to  the  Great  Spirit  their  thanks  for  his  goodness, 
and  the  festivities  lasted  several  days.  They  were 
wild  and  uncouth,  of  course,  but  the  participants 
had  faith  that  these  ceremonies  were  pleasing  to 
the  Great  Spirit.  The  revelry  was  conducted  in  a 
prescribed  form  that  probably  did  not  change  for 
centuries.  In  the  midst  of  one  of  the  dances  pe- 
culiar to  the  "Green  Corn  Festival"  the  oldest 
sachem  of  the  tribe  gave  utterance  to  a  prayer  of 
thanksgiving,  which  has  been  translated  as  follows: 

Great  Spirit  in  the  Happy  Hunting-Grounds, 
listen  to  our  words.  We  have  assembled  to  per- 
form a  sacred  duty  as  thou  hast  commanded  and 
which  has  been  performed  by  our  fathers  since  thou 
taught  them  to  observe  this  festival.  We  salute 
thee  with  our  thanks  that  thou  hast  caused  our 
supporters  to  yield  abundant  harvest. 

Great  Spirit,  our  words  continue  to  flow  towards 

[183] 


THE  LEGENDS  OF  THE  IROQUOIS 

thee.  Preserve  us  from  all  danger.  Preserve  our 
aged  men.  Preserve  our  mothers.  Preserve  our 
warriors.  Preserve  our  children.  Preserve  our  old 
men  that  they  may  remember  all  that  thou  hast  told 
them.  Preserve  our  young  men  and  give  them 
strength  to  celebrate  with  pleasure  thy  sacred 
festival. 

Great  Spirit,  the  council  of  thy  people  here  assem- 
bled, the  men  and  women  with  many  winters  on 
their  heads,  the  strong  warriors,  the  women  and 
children,  unite  their  voices  in  thanksgiving  to  thee. 


The  "Harvest  Festival"  was  held  a  few  weeks 
afterwards  and  was  similar  in  character,  though  not 
considered  of  so  much  importance  as  the  "Green 
Corn  Festival." 

Some  time  during  the  winter  was  held  the  "  White 
Dog  Dance."  This,  however,  was  not  of  so 
ancient  an  origin  as  the  other  festivals  and  was 
probably  a  superstition  promulgated  by  some  of 
the  great  "medicine  men"  within  the  last  two 
hundred  and  fifty  years.  Evil  spirits  that  might 
have  been  driven  into  the  houses  of  the  Indians  by 
the  cold,  were  induced  by  various  ceremonies  to 
enter  the  body  of  a  white  dog  or  gray  fox  that  was 
led  from  house  to  house  for  that  purpose.  Then, 
with  due  ceremony,  the  animal  was  killed  and  the 
bad  spirits  cremated  with  the  body — the  jaws  hav- 
[184] 


THE  HAPPY  HUNTING-GROUNDS 

ing  been  tied  together  so  that  the  spirits  could  not 
escape  through  its  mouth,  into  which  they  had 
entered. 

The  Indians  had  numerous  other  ceremonial 
dances  and  any  number  of  social  dances — more 
than  any  other  race  of  people,  for  they  had  few 
other  amusements — but  those  enumerated  above 
were  the  only  strictly  religious  festivals.  These 
were  in  every  sense  reverential,  devotional  and  in- 
spired by  faith.  The  red  men  believed  that  if  they 
observed  them  according  to  ancient  customs  and 
usages  it  would  please  the  Great  Spirit  and  that  he 
would  eventually  take  them  all  to  the  Happy  Hunt- 
ing-Grounds.  While  they  clearly  believed  in  an 
immortal  life  and  in  the  resurrection  of  the  body, 
they  had  no  belief  whatever  in  the  infliction  of 
future  punishment,  other  than  that  experienced  by 
the  hunter  whose  arrows  could  not  procure  the 
game  he  coveted  and  trailed  in  the  land  where 
game  abounded  forever. 

Had  these  people,  possessing  (as  they  most  cer- 
tainly did)  a  religion  combining  so  many  of  the 
elements  of  the  Christian  religion,  been  discovered 
by  any  one  of  the  enlightened  nations  of  the  present 
day  instead  of  by  the  intolerant  and  greedy  bigots 
of  four  hundred  years  ago,  their  history  would  not 
[185] 


THE  LEGENDS  OF  THE  IROQUOIS 

have  been  written  with   so  many  sad  scenes  for 
illustrations. 

About  the  year  1800  a  new  religion  was  revealed 
to  the  members  of  the  Iroquois  then  residing  in 
New  York  State,  and  as  it  is  what  is  now  known 
as  the  Pagan  belief,  it  may  be  well  to  describe  it 
briefly.  At  that  time  there  was  living  on  Corn- 
planter  Island,  in  the  State  of  Pennsylvania,  a  half- 
brother  of  Cornplanter  and  Blacksnake  by  a  common 
father — Abeel,  the  white  trader.  His  name  was 
Handsome  Lake  (Ga-ne-o-di-yo),  and  he  was  born 
near  the  site  of  the  village  of  Avon,  N.  Y.,  in  1735, 
and  died  in  181 5  at  Onondaga  when  on  a  pastoral 
visit  to  that  nation.  His  life  had  been  spent  mainly 
in  dissipation,  and  in  his  old  age  he  fell  ill  and  was 
not  expected  to  live  from  day  to  day.  One  night 
he  sent  his  daughter  to  summon  his  renowned 
brothers  to  his  bedside,  as  he  was  convinced  that 
his  end  was  drawing  near.  His  brothers  reached 
the  house  shortly  after  daylight  and  found  Hand- 
some Lake  at  some  distance  from  the  hut,  appar- 
ently dead.  They  carried  him  in  and  had  com- 
menced to  make  preparations  for  the  funeral,  when 
suddenly  he  revived,  sat  upright  and  commenced 
to  talk  very  strangely.  He  recovered  rapidly  and 
at  his  urgent  request  a  council  of  his  people  was 
[186] 


THE  HAPPY  HUNTING-GROUNDS 

summoned  to  meet  at  Cornplanter,  and  to  this  as- 
sembly he  revealed  all  that  had  befallen  him. 

His  revelations  soon  became  the  religion  of  the 
Iroquois  and  may  be  considered  their  creed  at  the 
present  time.  Handsome  Lake  journeyed  from 
tribe  to  tribe  and  taught  the  new  faith  till  his 
death,  fifteen  years  after.  He  was  regarded  as  a 
second  Hiawatha  and  had  wonderful  influence. 
After  his  death  other  teachers  took  his  place  and 
continued  to  expound  the  new  faith  as  nearly  as 
possible  in  the  exact  words  of  him  to  whom  it  was 
believed  to  have  been  first  revealed.  Unlike  modern 
theologians,  they  made  no  attempt  to  put  their 
views  and  ideas  ahead  of  the  original  revelation,  for 
they  commenced  each  new  section  of  the  long  and 
tedious  recital  with  the  words,  "Thus  said  Hand- 
some Lake,"  and  they  followed  him  as  closely  as 
possible,  both  in  words  and  gestures.  They  did 
not  add  to  or  take  away — they  simply  repeated. 
The  last  great  follower  of  Handsome  Lake  was  his 
grandson  (Sase-ha-wa),  known  to  the  whites  as 
Jimmy  Johnson,  who  died  about  1830.  About  the 
middle  of  August,  1894,  a  grand  council  of  the 
chiefs  was  held  at  Onondaga,  and  on  that  occasion 
these  traditions  were  revived,  several  days  being 
spent  in  the  work. 

[187] 


THE  LEGENDS  OF  THE  IROQUOIS 

Stripped  of  long  explanations  as  to  how  the  mes- 
sage was  told  and  the  details  of  the  various  provis- 
ions and  requirements,  the  creed  of  Handsome  Lake 
was  as  follows : 

As  he  lay  in  his  cabin  looking  out  of  the  window 
at  the  stars,  momentarily  expecting  death,  three 
beautiful  men  came  to  his  couch  and  gave  him  some 
berries  to  eat,  which  threw  him  into  a  deep  sleep. 
When  he  awoke  he  was  told  by  one  of  the  men 
that  he  might  live  if  he  would  throughout  the  re- 
mainder of  his  life  be  a  teacher  of  his  people  and 
speak  to  them  the  words  that  the  Great  Spirit  put 
into  his  mouth.  He  promised  to  do  this  and  im- 
mediately became  strong.  Then  the  men  con- 
ducted him  to  the  outer  air,  where  he  was  found  by 
his  brothers,  and,  after  showing  him  many  won- 
derful things  concerning  the  Happy  Hunting- 
Grounds,  again  threw  him  into  a  sleep  and  disap- 
peared. When  he  taught  he  closed  his  eyes  and 
spoke  only  the  words  put  into  his  mouth  by  the 
Great  Spirit;  therefore,  whatever  he  told  them  was 
inspired.  The  doctrines  expounded  by  him  did 
not  displace  any  of  the  old  ceremonies  so  dear  to 
the  heart  of  the  Iroquois.  In  fact,  he  urged  the  ob- 
servance of  all  the  religious  dances,  saying  they 
were  pleasing  to  the  Creator.  His  first  efforts  were 
[188] 


THE  HAPPY  HUNTING-GROUNDS 

directed  toward  the  eradication  of  intemperance, 
and  here  entered  the  first  threat  of  future  punish- 
ment in  the  creed  of  the  Iroquois.  A  drunkard  was 
promised  boiling  hot  liquor,  which  he  must  drink 
in  great  quantities.  When  he  had  drunk  until  he 
could  hold  no  more,  streams  of  fire  would  issue 
from  his  mouth  and  he  would  be  commanded  to 
sing  as  he  had  done  on  earth  after  drinking  the  fire- 
water. Husbands  and  wives  who  had  been  quar- 
relsome on  earth  were  to  be  compelled  to  rage  at 
each  other  till  their  eyes  and  tongues  ran  out  so  far 
they  could  neither  see  nor  speak.  A  wife-beater 
would  be  repeatedly  led  before  a  red-hot  statue 
which  he  would  be  told  to  strike  as  he  struck  his 
wife  upon  earth,  and  when  the  blow  fell,  molten 
sparks  would  fly  from  the  image  and  burn  his 
arm  to  the  bone.  Lazy  people  were  compelled 
to  till  cornfields  in  a  burning  sun,  and  as  fast 
as  the  weeds  were  struck  down  they  would  again 
spring  up  with  renewed  luxuriance.  Those  who 
sold  the  lands  of  their  people  to  the  whites  were 
assigned  to  the  task  of  removing  a  never-diminish- 
ing pile  of  sand,  one  grain  at  a  time,  over  a  vast 
distance. 

These  are  but  samples  of  the  terrible  punishments 
to  be  dealt  out  to  evil-doers  of  all  kinds. 
[189] 


THE  LEGENDS  OF  THE  IROQUOIS 

At  the  same  time  he  taught  that  rewards  would 
be  freely  bestowed  to  those  who  kept  the  laws  laid 
down  by  the  Great  Spirit,  and  into  these  laws  as 
revealed  by  Handsome  Lake,  with  many  fanciful 
and  poetical  imaginings  that  pleased  the  simple 
people  to  whom  he  taught,  he  wove  the  Ten  Com- 
mandments. He  taught  morality,  temperance, 
patience,  forbearance,  charity,  forgiveness,  and  all 
the  cardinal  virtues. 

Handsome  Lake  implicitly  believed  that  the  vis- 
ion he  described  was  a  direct  visitation  from  the 
Creator,  and  he  also  believed  that  in  his  teachings 
he  was  simply  giving  voice  to  the  wishes  of  that 
Creator.  There  is  little  doubt  that  he  exerted  a 
decided  influence  for  good,  as  did  also  his  followers 
for  many  years  after  his  death ;  but  when  sects  and 
denominations  commenced  to  tumble  over  each 
other  in  their  zeal  to  "  Christianize  the  Iroquois," 
and  hair-splitting  questions  of  theology  were  put 
forward  to  confuse  and  confound  the  teachings  of 
the  prophet  of  their  own  blood,  the  Indians  began 
to  doubt  all  that  had  been  told  them  in  the  past 
and  their  ears  were  stopped  to  all  that  might  be 
preached  to  them  in  the  future.  It  may  be  truth- 
fully stated  that  few  Indians  have  at  present  any 
well-grounded  religious  belief,  yet  if  they  were  not 
[  190] 


THE  HAPPY  HUNTING-GROUNDS 

fearful  that  it  would  cause  them  to  be  subjected  to 
further  legal  restrictions  they  would  be  well  pleased 
to  return  once  more  to  the  free  enjoyment  of 
the  teachings  of  Handsome  Lake,  their  greatest 
prophet. 


[191] 


Sacred  Stone  of  the  Oneidas 


THE  SACRED  STONE  OF  THE  ONEIDAS 


THE  SACRED  STONE  OF  THE 
ONEIDAS 

|N  Forest  Hill  Cemetery,  at  Utica,  New 
York,  a  short  distance  from  the  en- 
trance, may  be  seen  what  is  probably 
the  most  interesting  historical  relic  of 
the  Iroquois — the  Sacred  Stone  of  the  Oneida  In- 
dians. The  legend  connected  with  this  monument 
is  as  strange  and  poetic  as  any  of  those  given  in 
the  preceding  pages,  and  quite  naturally  should 
have  a  place  in  this  volume.  The  story  was  ob- 
tained from  the  Indians  by  the  late  William  Tracy 
before  their  removal  to  Green  Bay,  Wisconsin,  and 
as  told  by  him  and  by  contemporary  writers  is  as 
follows : 

Two  brothers  and  their  families  left  the  Onon- 
dagas  and  erected  their  wigwams  on  the  north 
shore  of  the  Oneida  River,  at  the  outlet  of  the  lake 
bearing  that  name.  They  kept  the  celebrations 
commanded  by  the  Great  Spirit  and  he  was  pleased 
with  their  obedience.  One  morning  there  appeared 
at  their  resting  place  an  oblong  stone,  unlike  any  of 
[19s] 


THE  LEGENDS  OF  THE  IROQUOIS 

the  rocks  in  the  vicinity,  and  the  Indians  were  told 
that  from  it  their  name  should  be  taken,  and  that  it 
would  for  all  time  be  the  altar  around  which  their 
councils  and  their  festive  and  religious  ceremonies 
should  take  place,  as  it  would  follow  them  wher- 
ever they  should  go.  So  they  took  the  name  of 
"  The  People  of  the  Upright  Stone,"  and  kept  their 
home  beside  this  altar  many  years.  But  finally 
they  became  so  numerous  that  there  was  not  room 
for  them  here,  and  they  builded  their  chief  village 
upon  the  south  side  of  the  lake,  where  a  creek 
bearing  the  same  name  discharges  its  waters.  True 
to  the  promise,  and  unassisted  by  human  hands, 
the  sacred  stone  followed  and  located  once  more 
in  the  midst  of  them. 

Here  the  Oneidas  flourished  till  the  confederation 
of  the  Iroquois  was  formed,  and  they  became 
second  in  the  order  of  precedence  in  the  confeder- 
acy. After  many  years  it  was  determined  by  the 
chief  men  of  the  nation  to  remove  their  council-fire 
to  the  summit  of  one  of  a  chain  of  hills  about  twenty 
miles  distant — a  commanding  point  before  which  is 
spread  a  broad  view  of  the  fertile  Stockbridge  val- 
ley. And  when  the  council  of  the  nation  had 
selected  this  new  home  for  its  people,  the  sacred 
stone  once  more  followed  in  the  train  of  its  children. 
[196] 


THE  SACRED  STONE  OF  THE  ONEIDAS 

It  rested  in  a  grove  of  butternut  trees,  from  beneath 
whose  branches  the  eye  could  look  out  upon  a 
landscape  not  equaled  elsewhere  in  their  national 
domain.  Here  it  remained  to  see  the  Iroquois  in- 
crease in  power  and  importance  until  the  name 
struck  terror  to  their  foes  from  the  Hudson  to  the 
Father  of  Waters.  Around  this  unhewn  altar, 
within  its  leafy  temple  was  gathered  all  the  wisdom 
of  the  nation  when  measures  affecting  its  welfare 
were  to  be  considered.  Their  eloquence,  as  effect- 
ive and  beautiful  as  ever  fell  from  Greek  or  Roman 
lips,  was  poured  forth  upon  the  ears  of  the  sons 
and  daughters  of  the  forest.  Logan,  the  white 
man's  friend,  was  there  trained  to  utter  words  that 
burned,  and  there  Sconondoa,  the  last  orator  of  his 
race,  the  warrior  chief  and  lowly  Christian  convert, 
with  matchless  power  swayed  the  hearts  of  his 
countrymen ;  there  the  sacred  rites  were  celebrated 
at  the  return  of  each  harvest  moon  and  each  new 
year,  when  every  son  and  daughter  of  the  stone 
came  up  like  the  Jewish  tribes  of  old  to  join  in  the 
national  festivities. 

This  was  the  resting  place  of  the  stone  when  the 

first  news  came  that  the  paleface  had  come  from 

beyond  the  bitter  waters.     It  remained  to  see  him 

penetrate  the  forest  and  come  among  its  children  a 

[197] 


THE  LEGENDS  OF  THE  IROQUOIS 

stranger;  to  see  him  welcomed  by  the  red  men  to  a 
home,  and  then  to  see  its  red  children  shrink  and 
wither  away  until  the  white  man's  sons  plowed 
the  fields  beneath  whose  forest  coverings  slept 
many  generations. 

At  length  the  council-fire  of  the  Oneidas  was  ex- 
tinguished; its  people  were  scattered,  and  there 
was  no  new  resting  place  for  them  to  which  this 
palladium  might  betake  itself  and  again  become 
their  altar.  It  was  a  stranger  in  the  ancient  home 
of  its  children,  an  exile  upon  its  own  soil. 

****** 

It  was  known  to  several  of  the  trustees  of  the 
Forest  Hill  Cemetery  Association  that  when  the 
Oneidas  removed  to  Green  Bay  and  broke  up  their 
tribal  relations  they  were  very  loath  to  leave  their 
altar  unprotected,  and  when  the  association  was 
formed  in  the  spring  of  1849,  correspondence  was 
had  with  some  of  the  head  men  of  the  nation,  and 
consultations  were  held  with  the  few  remaining  in 
the  vicinity  of  their  old  home.  They  were  most 
desirous  that  the  stone  should  be  protected,  and 
were  happy  in  the  prospect  of  its  removal  to  some 
place  where  it  would  remain  secure  from  the  con- 
tingencies and  dangers  to  which  it  might  be  ex- 
posed in  a  private  holding,  liable  to  constant  change 
[198] 


THE  SACRED  STONE  OF  THE  ONEIDAS 

of  owners.  With  the  consent  of  the  owner  of  the 
farm  upon  which  it  was  located,  the  huge  boulder 
was  carefully  loaded  upon  a  wagon  drawn  by  four 
horses,  and  in  the  autumn  of  1849,  accompanied  by 
a  delegation  of  Oneida  Indians  and  two  of  the 
trustees  of  the  cemetery  association,  it  was  conveyed 
with  considerable  difficulty  to  its  present  site.  It  is 
said  by  some  who  remember  the  occasion,  that  be- 
fore the  Indians  departed  from  the  cemetery,  they 
assembled  around  the  stone  and  betrayed  in  their 
leave-taking  pitiful  manifestations  of  grief,  several 
of  them  kneeling  beside  the  boulder  and  kiss- 
ing it. 

Here  this  mass  of  white  granite,  which  is  unlike 
any  of  the  stones  or  rocks  to  be  found  south  of  the 
northern  dip  of  the  Adirondacks,  or  the  granite  hills 
of  Vermont  and  New  Hampshire,  remained  on  a 
grassy  mound  a  half  century.  Its  weight  is  esti- 
mated to  be  about  four  thousand  pounds.  In  the 
spring  of  1902  the  cemetery  authorities  caused  it  to 
be  placed  upon  a  base  of  Westerly  marble,  upon 
one  side  of  which  is  fixed  a  bronze  tablet  bearing 
this  inscription: 


[199] 


THE  LEGENDS  OF  THE  IROQUOIS 


SACRED    STONE    OF   THE 
ONEIDA   INDIANS 


THIS  STONE  WAS  THE  NATIONAL 
ALTAR  OF  THE  ONEIDA  INDIANS, 
AROUND  WHICH  THEY  GATHERED 
FROM  YEAR  TO  YEAR  TO  CELE- 
BRATE SOLEMN  RELIGIOUS  RITES  AND 
TO  WORSHIP  THE  GREAT  SPIRIT. 
THEY  WERE  KNOWN  AS  THE  TRIBE 
OF  THE  UPRIGHT  STONE.  THIS  VAL- 
UABLE HISTORICAL  RELIC  WAS 
BROUGHT  HERE  FROM  STOCKBRIDGE, 
MADISON    COUNTY,    N.    Y.,    IN    1 849. 

Many  times  during  the  first  twenty-five  or  thirty 
years  after  the  sacred  stone  was  deposited  upon 
Forest  Hill  it  was  visited  by  members  of  its  tribe; 
and  even  now  at  occasional  intervals  the  cemetery 
employees  see  the  figure  of  an  Indian  passing  along 
the  graveled  paths  to  pause  beside  this  sole  remain- 
ing monument  of  a  broken  race. 

It  is  pleasing  to  know  that  this  granite  boulder 
will  here  forever  remain,  a  memorial  to  a  people 
celebrated  for  their  savage  virtues,  and  who  were 
[  200] 


THE  SACRED  STONE  OF  THE  ONEIDAS 

once  by  no  means  obscure  actors  in  some  of  the 
stirring  passages  of  our  country's  history ;  a  people 
who  were  happy  in  their  homes  and  who  loved 
these  fertile  hills  and  valleys  as  we  love  them,  but 
of  whose  ownership  and  sovereignty,  whose  teem- 
ing life  and  undisputed  sway,  there  remains  only 
this  mute,  unembellished  monument. 

Truthfully  it  may  be  said:  "  He-o-weh-go-gek " 
—once  a  home,  now  a  memory. 


[201] 


Notes  to  the  Legends 


NOTES  TO  THE  LEGENDS 


NOTES  TO  THE  LEGENDS 

The  Confederation  of  the  Iroquois,  Page  23. — When  the 
Europeans  discovered  Horth  America  they  found  that  portion  of  the 
continent  lying  east  of  a  line  about  as  far  west  as  the  city  of 
Cleveland,  Ohio,  and  from  the  great  lakes  on  the  north  to  the 
Chesapeake  Bay  on  the  south,  practically  under  the  control  of  a 
confederacy  of  tribes,  to  which  the  French  in  after  years  applied  the 
term  Iroquois,  and  which  the  English  called  the  Five  Nations. 
This  confederacy  was  composed  of  the  Senecas,  Mohawks,  Onon- 
dagas,  Oneidas  and  Cayugas.  In  the  year  1712  the  Tuscaroras,  a 
tribe  previously  located  in  North  Carolina,  were  defeated  in  a  war 
with  their  white  neighbors,  and  about  one  thousand  eight  hundred 
of  them  fled  to  what  is  now  New  York  State,  then  the  actual 
dwelling  place  of  most  of  the  Iroquois,  and  were  adopted  into  the 
confederacy.  The  new  tribe  did  not  possess  the  energy  and  cour- 
age of  their  associates,  and  for  several  years  after  their  coming  the 
men  wore  the  tobacco  pouches  of  the  women,  thus  acknowledging 
upon  all  occasions  that  they  were  inferior  to  the  other  five  nations 
comprising  the  union  which  had  become  their  protectors.  After 
the  coming  of  the  Tuscaroras  the  confederacy  was  known  as  the 
Six  Nations  of  Indians — a  designation  which  is  often  used  at  the 
present  time  in  law  in  matters  pertaining  to  the  Indians  of  New 
York  State. 

The  date  of  the  formation  of  this  confederacy  has  never  been 
settled  with  any  degree  of  certainty,  and  all  attempts  have  ended 
in  mere  conjecture  and  speculation.  The  most  authentic  tradition 
heretofore  published  places  the  date  about  the  year  1589,  but  there 
is  no  positive  proof  that  this  date  is  accurate.    The  legend  of  its 


THE  LEGENDS  OF  THE  IROQUOIS 

formation  here  published  is  not  only  based  upon  what  was  con- 
sidered reliable  authority  by  Cornplanter,  but  has  also  the  sanction 
of  that  other  noted  Seneca  chief,  Governor  Blacksnake  (the  Nephew) , 
who  was  contemporaneous  with  Cornplanter,  and  who  was  prob- 
ably born  about  the  year  1736  and  died  in  1859,  at  the  supposed 
age  of  one  hundred  and  twenty-three  years.  These  chiefs  both 
claimed  to  have  seen  a  string  of  wampum  in  their  early  years  that 
placed  the  formation  of  the  confederacy  at  a  time  when  there 
occurred  a  total  eclipse  of  the  sun — "a  darkening  of  the  Great 
Spirit's  smiling  face  " — that  took  place  when  the  corn  was  receiving 
its  last  tillage,  long  before  events  that  could  be  reliably  ascribed  to 
the  year  1 540. 

At  this  point  it  will  be  well  to  say  that  the  Indians  possessed 
strings  of  wampum  which  actually  recorded  historical  events.  They 
were  made  upon  the  skins  of  some  animal  and  were  formed  of 
small  pieces  of  bone,  variously  shaped  and  colored,  small  stones, 
and  a  variety  of  small  shells,  quills  and  sometimes  the  teeth  or 
claws  of  animals.  These  were  strung  upon  the  tanned  skin  by 
piercing  holes  through  them  and  tying  them  securely  with  sinews. 
Certain  ones  in  the  tribe  were  selected  as  keepers  of  the  wampum 
and  it  was  their  duty  to  store  all  necessary  facts  in  their  memory 
and  associate  with  them  the  successive  lines  and  arrangement  of  the 
stones,  shells,  quills,  etc.,  so  that  they  could  be  readily  called  to 
mind.  At  general  councils  these  records  were  brought  before  the 
people  and  solemnly  expounded.  As  these  people  possessed  re- 
markable memories,  the  meaning  of  the  wampum  string  was 
accurately  carried  down  from  generation  to  generation. 

The  place  of  holding  the  council  thai  formed  the  confederacy  has 

also  been  the  subject  of  some  dispute,  but  it  is  pretty  certain  that 

it  was  near  the  northern  end  of  either  Seneca  or  Cayuga  Lake,  and 

that  it  took  place  in  that  year  previous  to  1540  in  which  occurred 

[206] 


NOTES  TO  THE  LEGENDS 

an  eclipse  of  the  sun  in  the  month  when  the  corn  receives  its  last 
tilling. 

Professor  Lewis  Swift,  of  the  Warner  Observatory,  Rochester, 
kindly  furnished  the  following  table  of  dates: 

Annular  Eclip«e  -                        October  1 1 ,  !  520 

Annular  Eclipse  -                           May  8,  1491 

Total  Eclipse  -                              July  29,  1478 

Total  Eclipse      -  June  28,  1451 

Annular  Eclipse  -                             April  26,  1427 

The  first  given,  October,  1520,  is  out  of  the  question,  as  the 
corn  would  have  been  harvested  at  that  time  of  year. 

The  second,  May,  1491,  would  have  been  too  early  in  the  season 
to  comply  with  the  conditions  of  the  wampum  record,  for  the  corn 
would  hardly  have  made  its  appearance  above  the  ground  as  early 
as  the  8th  of  May. 

The  third,  the  last  of  July,  1478,  will  not  answer  the  account 
given,  for  the  ears  of  the  maize  would  have  been  forming  at  that 
time  and  the  plant  would  have  passed  its  period  of  tillage. 

The  fourth  date,  June  28,  145 1,  must,  therefore,  have  been  the 
one  upon  which  the  confederation  took  place,  as  at  that  time  of 
the  year  the  com  in  Central  New  York  is  about  ready  for  its  final 
tilling. 

Upon  the  authority  of  these  two  chiefs  it  is  not  difficult  to  believe 
that  this  date  is  historically  coiTect  and  that  the  incident  related  in 
the  legend  was  the  occasion  upon  which  this  wonderful  union  of 
republics  was  formed.  Considered  as  a  government  formed  by  a 
savage  people,  the  confederation  of  the  Iroquois  certainly  was  a 
wonderful  union.  Had  it  not  been  broken  and  destroyed  by  the 
whites  after  a  series  of  wars  extending  over  two  centuries  and  cul- 
minating in  the  great  village-burning  expedition  of  Sullivan  in 
[207] 


THE  LEGENDS  OF  THE  IROQUOIS 

1779,  this    confederacy    would    have    made    rapid    progress    in 
civilization. 

Among  the  Five  Nations  alone  can  be  found  the  Indian  of  the 
novelist  and  poet.  The  Iroquois  stand  out  and  above  all  other 
aboriginal  inhabitants  in  their  intelligence,  their  oratory,  their  friend- 
ship and  their  character.  Had  they  been  treated  with  fairness; 
had  they  not  been  made  the  subjects  of  the  most  cruel  wrongs  and 
deceptions;  had  they  not  been  driven  to  retaliation  and  finally  to 
relentless  slaughter,  the  pages  of  our  histories  would  doubtless  have 
recorded  of  this  people  achievements  of  which  any  nation  might  be 
proud. 

A  Legend  of  the  River,  Page  47. — This  story  was  told  of  the 
Genesee  River  and  Falls,  and  is  occasionally  heard  among  the  older 
Senecas  at  the  present  time.  It  is  said  that  one  family  of  the  Sen- 
ecas  were  very  much  opposed  to  signing  the  treaty  that  surrendered 
the  territory  surrounding  the  scene  of  this  legend.  They  claimed 
to  be  descendants  of  Tonadahwa  and  her  brave  rescuer,  and  be- 
lieved that  the  spirits  of  their  dead  ancestors  often  visited  the  scene 
of  their  adventure  and  upon  this  spot  plighted  anew  their  troth. 
There  is  little  doubt  that  this  story,  in  the  main,  is  true,  and  that  a 
young  Indian  and  a  maiden,  whom  he  was  trying  to  rescue  from  a 
warrior  of  another  tribe,  were  almost  miraculously  preserved  alive 
after  being  carried  over  the  Genesee  Falls  in  a  canoe.  This  legend 
has  been  put  forth  in  various  ways,  one  of  which  was  that  the 
Indians  living  near  Niagara  Falls  were  accustomed  to  sacrifice  an- 
nually to  the  spirit  of  the  Falls  by  sending  the  fairest  maiden  of  the 
tribe  over  the  precipice  in  a  white  birch  canoe,  decked  with  fruits 
and  flowers.  Frequently  male  relatives  or  lovers  are  said  to  have 
accompanied  or  followed  victims  who  were  set  apart  for  this  sacri- 
fice. If  this  is  so  it  must  have  been  a  practice  of  some  other  tribe 
[  208] 


NOTES  TO  THE  LEGENDS 

than  those  composing  the  Iroquois,  for  the  Iroquoan  tribes  did  not 
practice  customs  which  called  for  the  sacrifice  of  human  life,  unless 
the  sacrifice  was  self-imposed. 

Legends  of  the  Corn,  Page  51. — Corn,  or  maize,  was  the 
chief  food  of  the  Indians  and  consequently  there  were  many  legends 
concerning  its  origin.  The  two  here  given  were  looked  upon  as  the 
oldest.  The  Indians  had  a  firm  belief  that  it  was  possible  to  change 
one's  form,  unless  the  one  desiring  the  change  was  unfortunate 
enough  to  be  under  the  influence  of  some  evil  spirit  that  out  of 
malice  prevented  the  transformation.  The  Indian  women  were 
especially  proud  of  the  legend  attributing  the  origin  of  the  maize  to 
the  frightened  maiden  fleeing  from  her  lover,  and  it  was  told  to 
their  daughters  very  often  and  with  many  extravagant  embel- 
lishments. 

The  First  Winter,  Page  55. — The  Indians  were  taught  never 
to  speak  ill  of  any  of  the  celestial  bodies  or  of  the  works  of  nature. 
They  must  never  complain  of  the  glare  and  heat  of  the  sun,  lest 
they  be  stricken  blind;  nor  must  they  complain  of  the  clouds  for 
fear  that  they  might  be  shut  up  in  caves  in  the  mountains  where  no 
light  could  enter.  The  moon  must  be  treated  with  the  same  re- 
spect and  consideration,  for  those  who  said  aught  against  her  were 
in  imminent  danger  of  death  by  a  fall  of  rocks  from  the  sky.  The 
most  severe  storms  of  wind,  snow,  frost  or  hail  must  be  treated 
only  with  great  respect.  Those  who  complained  about  them  were 
by  this  act  unarmed  and  could  not  resist  their  attacks  and  rigors. 
In  fact,  they  were  taught  to  "take  the  bitter  with  the  sweet" 
without  making  wry  faces.  This  training  through  long  generations 
rendered  the  race  cold  and  stoical,  apparently  indifferent  to  suffer- 
ing. They  probably  suffered  the  same  as  others,  but  they  bore  it 
[209] 


THE  LEGENDS  OF  THE  IROQUOIS 

without  a  sign.  This  legend  was  a  very  common  one  and  was 
frequently  told  the  young  in  order  that  the  lesson  might  be  deeply 
impressed  upon  them  that  they  should  never  set  themselves  up  in 
opposition  to  tne  Great  Spirit  or  complain  of  the  enforcement  of 
his  laws. 

The  Story  of  Oniata,  Page  63. — Cornplanter  held  that  there 
were  many  traditions  among  the  Indians  that  in  one  way  or  another 
mentioned  persons  who  were  described  as  white;  and  this,  too, 
long  before  the  coming  of  the  Europeans.  One  tradition  was  to 
the  effect  that  thousands  of  years  ago,  away  off  to  the  southwest, 
there  was  a  tribe  of  Indians  in  which  were  born  several  children 
who  were  made  "like  the  Great  Spirit,  with  faces  as  the  sun." 
They  were  said  to  be  very  proud  of  the  distinction  and  also  to  have 
been  great  warriors.  They  were  believed  to  have  wandered  to  the 
south  and  finally  to  have  been  lost  in  the  mountains.  After  the 
coming  of  the  Europeans  this  tradition  was  revived,  and  the  ever- 
ready  imagination  of  the  Indians  added  a  sequel  to  the  disappear- 
ance of  the  ''white  Indians."  They  said  the  whites  had  gone 
across  the  bitter  lake  (the  ocean)  and  founded  the  nations  of  the 
pale  faces  and  were  now  returning  to  conquer  and  subdue  their 
forefathers.  It  was  Cornplanter's  belief  that  this  was  the  older 
continent  and  that  the  Indian  was  nearest  the  original  creation.  He 
did  not  believe  these  traditional  white  people  were  as  white  as  the 
English.  They  possessed  all  the  Indian  features,  he  said,  but  had 
light-colored  skins  and  light  hair. 

Since  this  volume  was  made  ready  for  publication  the  author 
found  in  a  Western  newspaper  an  account  of  the  return  from  New 
Mexico  of  a  Mr.  Williamson,  who  had  been  spending  some  months 
in  an  out-of-the-way  place  in  that  territory  among  the  Moqui 
Indians.  Mr.  Williamson  told  an  interesting  story  about  a  family 
[210] 


NOTES  TO  THE  LEGENDS 

of  that  tribe  the  members  of  which  are  white.  He  saw  these 
people  and  asserts  there  is  no  doubt  as  to  their  color.  He  also  says 
they  are  without  doubt  pure  Indians  and  that  they  have  none  of 
the  characteristics  of  the  Albinos  often  seen  among  the  Negroes. 
The  family  is  known  far  and  wide  among  the  Indians  themselves, 
but  as  their  place  of  residence  is  some  distance  from  the  usual  routes 
traveled  by  white  men,  they  are  rarely  seen  by  others  than  the  race 
to  which  they  belong.  The  Indians  look  upon  them  as  something 
holier  than  the  rest  of  the  tribe,  and  hence  do  not  talk  about  them 
to  outsiders.  The  narrator  stated  that  the  head  man  of  the  family 
says  that  there  is  a  tradition  among  them  that  they  originally  came 
from  the  north  and  settled  among  the  Moqui  people,  where  they 
have  been  so  long  that  they  have  lost  all  knowledge  of  the  northern 
tribe  and  were  not  certain  that  they  now  spoke  the  language  of 
their  progenitors.  When  any  of  the  Moqui  married  into  the  family, 
their  children  were  always  white.  This  discovery,  if  true — and 
there  seems  no  reason  for  such  a  statement  unless  it  be  true — is 
interesting  in  this  connection  and  may  be  looked  upon  by  some 
as  a  proof  of  the  claim  that  about  the  year  A.  D.  400  a  race  of 
white  people  occupied  the  territory  bordering  the  southern  shores 
of  the  great  lakes,  and  that  they  were  driven  away  by  red  men 
who  came  from  still  further  north.  Of  course  this  is  speculation 
and  will  probably  remain  a  mystery  as  long  as  the  world  stands. 

The  Buzzard's  Covering,  Page  77. — This  legend  regarding 
the  buzzard's  plumage  was  often  told  by  the  Indians  to  illustrate 
the  failure  of  some  one  of  their  number  to  win  success  in  marriage 
or  upon  the  chase.  "  We  wear  the  turkey  buzzard's  feathers," 
said  one  of  the  Sioux  chiefs  a  few  years  ago  when  making  complaint 
to  a  Congressional  committee.  Few  of  those  who  heard  him  under- 
stood the  metaphor  and  the  supposition  was  that  he  referred  to  th« 
[211] 


THE  LEGENDS  OF  THE  IROQUOIS 

plainness  of  his  clothing  compared  with  that  of  the  politicians  who 
met  him.  This  expression  coming  from  a  Sioux  chief  proves  that 
at  least  some  of  the  legends  common  among  the  Iroquois  centuries 
ago  can  be  traced  among  the  tribes  of  the  West  at  the  present 
time.  A  white  man  to  convey  the  same  meaning  would  say,  "  We 
have  the  worst  end  of  the  bargain,"  or,  "  We  have  only  a  crooked 
stick  at  last." 

Origin  of  the  Violet,  Page  81. — The  Indian  term  for  the 
violet  is  "  heads  entangled."  This  is  not  one  of  the  legends  told 
by  Cornplanter.  It  was  told  the  author  by  a  Seneca  Indian  named 
Simon  Blackchief.  Afterwards  the  authenticity  of  the  legend  was 
confirmed  by  inquiries  among  other  members  of  the  Seneca  Nation. 

The  Turtle  Clan,  Page  85. — Of  the  various  clans  existing 
among  the  Iroquois  the  Turtle  was  probably  the  most  respected. 
The  families  belonging  to  the  Turtles  were  in  reality  the  Freemasons 
of  those  days  and  to  them  were  accorded  the  highest  honors.  At 
the  council-fires  the  wisdom  of  the  Turtles  was  displayed  in  coun- 
selling unity  of  action.  Their  opinions  were  almost  always  ac- 
cepted without  discussion. 

The  Healing  Waters,  Page  89. — The  Indians  possessed  for 
many  years  a  knowledge  of  the  curative  properties  of  the  mineral 
springs  of  this  country  and  held  the  waters  in  the  highest  venera- 
tion. Their  faith  in  them  was  so  great  that  some  did  not  hesitate 
to  declare  that  the  waters  would  cure  all  ills.  Another  spring  that 
they  held  in  high  reverence  was  an  oil  spring  situated  in  Allegany 
County,  New  York  State,  near  the  Pennsylvania  line.  The  water 
of  this  spring  is  covered  with  a  thick  substance  that  was  formerly 
collected  by  the  Indians  by  conducting  the  water  into  pools  and 
[212  ] 


NOTES  TO  THE  LEGENDS 

skimming  the  surface  with  flat  stones  or  the  branches  of  trees.  The 
oil  thus  collected  was  used  to  mix  with  various  substances  to  form 
war  paint,  but  more  especially  as  a  healing  salve  for  various 
wounds.  The  Indians  knew  of  its  existence  for  many  centuries, 
and  there  were  few  days  in  summer  when  bands  of  Indians  were 
not  in  that  vicinity  gathering  the  oil,  which  they  evaporated  by 
exposure  to  the  sun  and  then  stored  in  rawhide  or  earthen  vessels 
for  future  use.  Years  ago  the  spring  and  a  plot  of  ground  one  mile 
square  was  set  aside  as  a  reservation,  and  it  is  still  held  as  such.  A 
curious  fact  in  this  connection  is  that  the  oil  from  the  spring  was 
vaseline  in  its  crude  state,  and  the  same  substance  is  now  ex- 
tensively secured  from  petroleum  oil  wells  in  that  vicinity. 

The  Message  Bearers,  Page  119. — The  belief  of  the  Indians 
that  the  echoes  they  heard  among  the  mountains  and  forests  were 
spirits  who  repeated  from  one  to  another  the  words  spoken  by  the 
men  and  women  until  the  words  reached  Heaven  itself,  is  almost 
too  beautiful  to  be  destroyed  by  the  cold  facts  of  science.  There 
is  something  about  their  theory  that  appeals  very  strongly  to  all 
and  makes  us  wish  that  we,  like  the  Indians  of  a  thousand  years 
ago,  could  believe  that  our  prayers,  if  spoken  boldly,  would  be 
caught  from  our  lips  by  waiting  and  listening  spirits  and  carried  to 
44  the  tent  of  the  Great  Spirit." 

It  was  customary  for  them  to  frequent  rivers  with  high  wooded 
banks,  or  to  seek  ravines  with  precipitous  sides  where  reverbera- 
tions could  be  heard  for  miles,  until  they  would  die  away  in  the 
distance.  Here  they  would  stand  for  hours,  shouting  and  listening 
as  the  echoing  shouts  leaped  from  shore  to  shore,  or  from  hill  to 
mountain  and  from  mountain  to  valley — on  and  on  into  silence; 
always  firmly  believing  that  the  words  were  called  from  one  to 
another  of  the  faithful  spirits  until  they  reached  the  ears  of  their 
[213] 


THE  LEGENDS  OF  THE  IROQUOIS 

loved  ones  and  finally  the  Great  Spirit  himself.  This  custom  was 
practiced  among  the  Senecas  less  than  one  hundred  years  ago,  and 
there  are  now  living  men  who  have  been  present  on  occasions 
when  nearly  the  whole  tribe  participated  in  an  event  of  this  char- 
acter. This  belief  was  doubtless  the  origin  of  the  "  death  shout  " 
that  Indian  warriors  are  said  to  make  when  mortally  wounded  upon 
the  battle  field.  The  cry  is  sent  forth  by  the  dying  warrior  to  let 
the  friends  whom  he  would  meet  in  heaven  know  that  he  has 
started  on  the  long  journey. 

The  Hunter,  Page  129. — This  legend  is  one  of  the  many  relat- 
ing the  origin  of  the  "  medicine  compound."  When  the  rejoicing 
over  the  return  to  life  of  Kanistigia  had  ceased,  the  bear  and  fox 
took  him  aside  and  imparted  the  secret  of  the  mysterious  com- 
pound which  had  mended  his  wounded  head  when  once  the  scalp 
had  been  restored.  There  has  always  been  a  great  deal  of  mystery, 
and  something  of  superstition,  concerning  "  Indian  medicines,"  and 
quack  nostrums  have  been  eagerly  sought  by  people  of  these  later 
years  simply  because  they  were  labeled  with  Indian  names  and 
ascribed  to  Indian  origin.  The  fact  is  the  Indians  were  poor  doc- 
tors. They  knew  the  virtue  of  catnip,  peppermint,  pennyroyal, 
and  a  few  simple  herbs  of  like  nature.  They  knew  that  lobelia 
would  act  as  an  emetic  and  throw  poisons  from  the  stomach. 
They  found  that  a  salve  made  from  the  inner  bark  of  the  slippery 
elm  and  elder  would  heal  wounds.  While  they  had  an  infinite 
variety  of  so-called  "  medicines,"  their  cures  were  generally  effected 
through  faith  and  good  constitutions,  aided  by  a  liberal  use  of  cold 
water.  They  lived  out  of  doors  during  the  greater  part  of  their  lives, 
and  to  this,  more  than  to  their  knowledge  of  cures,  may  be 
ascribed  their  longevity. 

The  secret  of  their  "  great  medicine  "  was  imparted  to  but  few, 
[214] 


NOTES  TO  THE  LEGENDS 

and  the  formula  here  given  was  told  the  author  by  one  of  the  older 
Jimmersons,  a  resident  of  the  Seneca  Reservation :  Each  year  before 
the  coming  of  the  frosts  a  meeting  of  the  chiefs  was  held  in  one  of 
the  largest  wigwams.  Those  entitled  to  attend  could  not  enter  the 
wigwam  before  dark.  Each  one  brought  with  him  several  ot  the 
rarest  herbs,  roots,  branches  of  trees  or  fruits  of  which  he  had 
knowledge,  and  often  hundreds  of  miles  had  been  traversed  in  the 
search  for  some  particularly  scarce  product.  These,  with  a  few 
simple,  fragrant  herbs  and  a  certain  proportion  of  dry  corn  and 
beans,  were  pounded  into  a  pulpy  mass.  Each  one  present 
assumed  the  character  of  some  bird  or  animal,  and  they  often 
masqueraded  to  carry  out  the  role.  No  words  passed  between 
them,  but  a  continual  din  was  kept  up  as  each  one  sounded  the 
cries  of  the  bird  or  animal  he  represented.  One  would  bark  like  a 
fox,  another  caw  like  a  crow,  a  third  would  growl  like  a  bear,  the 
fourth,  fifth  and  sixth  chatter  like  squirrels,  raccoons  or  ground- 
hogs. Another  would  scream  like  a  hawk,  while  others  would 
imitate  the  wild  turkey,  geese,  ducks,  etc.  They  worked  rapidly, 
for  they  must  complete  their  task  before  the  break  of  day.  If  one 
closed  his  eyes  in  sleep,  it  was  a  sure  sign  that  the  plague  would 
come  upon  the  tribe.  At  daylight  the  compound  was  divided, 
carefully  bestowed  in  panther  skin  pouches,  and  carried  away  for 
future  use. 

The  manner  of  administering  it  was  as  curious  as  its  manufacture. 
Water  was  dipped  from  a  running  stream  in  a  wooden  vessel. 
Care  was  taken  to  dip  with  the  current — never  against  it.  When 
the  water  in  the  vessel  had  become  absolutely  quiet,  three  small 
portions  of  the  powder  were  carefully  dropped  on  its  surface  in  the 
form  of  a  triangle.  If  the  powder  spread  over  the  surface  of  the 
water,  as  dust  often  will,  the  patient  hastily  gulped  down  the  dose 
and  got  well.  If  the  powder  sank  to  the  bottom  without  spread- 
[215] 


THE  LEGENDS  OF  THE  IROQUOIS 

ing  over  the  surface,  the  medicine  man  quickly  departed  with  his 
potion  and  no  further  effort  was  made  to  save  the  patient's  life. 

Hiawatha,  Page  1 3 7. — This  version  of  Hiawatha  follows  as 
closely  as  it  is  possible  to  translate  into  English  the  legend  as  told 
by  Governor  Blacksnake  (The  Nephew) .  This  aged  Seneca  chief 
was  contemporaneous  with  Cornplanter,  and  died  December  26, 
1859,  at  the  age  of  1 17  or  120  years.  He  was  a  very  intelligent 
man,  possessing  all  the  nobler  traits  of  his  race  and  very  few,  if 
any,  of  the  baser  ones.  He  possessed  the  confidence  and  esteem 
of  Washington,  and  to  the  day  of  his  death  wore  upon  a  thong 
around  his  neck  a  silver  medal  given  him  by  Washington.  He  also 
constantly  carried  a  little  leathern  pouch  containing  a  pass  written 
and  signed  by  Washington's  own  hand. 

It  is  believed  that  many  will  be  pleased  to  read  in  prose  the 
beautiful  story  that  Longfellow  has  immortalized  in  verse,  and  into 
which  he  wove  many  other  curious  legends  to  make  the  story 
complete.  The  form  of  the  tradition  here  given  is  believed  to  be 
the  purest  one  extant.  Its  narrator  repeated  it  frequently  to 
assemblages  of  the  Senecas  up  to  a  few  months  prior  to  his 
death,  and  as  here  given  follows  the  story  precisely  as  it  came  from 
Blacksnake's  own  lips. 

This  legendary  account  of  the  formation  of  the  confederacy  of 
the  Iroquois  differs  materially  from  the  historical  account  as  given 
by  Cornplanter.  The  story  of  Hiawatha  was  believed  by  Corn- 
planter  as  implicitly  as  any  Christian  believes  the  Bible.  But  he 
said  this  happened  so  many  years  ago,  when  everything  was 
spiritual  and  supernatural,  that  the  Five  Nations  in  time  came  to 
look  upon  it  as  something  that  was  not  binding  upon  them.  By 
degrees  they  drifted  away  and  were  estranged,  and  the  council-fire 
combined  and  lighted  by  Hiawatha  at  that  time  was  permitted  to 
[216] 


NOTES  TO  THE  LEGENDS 

go  out — that  is,  each  tribe  held  its  separate  council.  After  the 
second  reunion  of  the  tribes  (see  note  and  legend  "  The  Confedera- 
tion of  the  Iroquois")  the  council  was  again  established  at  Onon- 
daga, and  the  great  council-fire  was  relighted  on  the  spot  hallowed 
by  the  presence  of  their  wisest  leader.  It  is  also  interesting  to  note 
that  the  councils  of  the  Iroquois  were  held  at  Onondaga  until  Janu- 
ary i8,  1777.  In  the  War  of  the  Revolution  the  Mohawks, 
Onondagas,  Senecas  and  Cayugas  favored  the  English.  The  Mo- 
hawks went  to  Canada  and  never  returned,  save  as  foes,  till  after 
peace  was  declared,  and  the  other  tribes  named  lent  the  English 
much  assistance.  The  Oneidas  and  Tuscaroras  remained  neutral, 
but  really  aided  the  Colonists.  On  the  19th  of  January,  1777,  a 
delegation  of  Oneida  Indians  visited  Fort  Stanwix  (now  Rome) , 
and  told  the  commanding  officer  that  the  council-fire  of  the  Iroquois 
at  Onondaga  had  the  previous  day  been  extinguished  for  all  time. 
What  was  probably  the  oldest  confederacy  in  the  world  died  in  the 
very  infancy  of  American  Independence. , 

The  Peacemaker,  Page  149. — The  location  of  this  "City  of 
Refuge  "  will,  of  course,  never  be  known,  and  all  that  can  be  said 
about  it  must  be  simply  speculation.  It  seems  reasonable  to  sup- 
pose that  it  was  located  in  a  somewhat  central  position ;  where  it 
would  be  most  convenient  to  all  the  tribes.  From  the  fact  that 
Genetaska  and  her  lover  went  southward  to  a  river  and  took  a 
canoe  to  complete  their  wedding  trip,  it  is  believed  that  Kienuka 
was  situated  in  one  of  the  three  valleys  in  the  central  part  of  the 
State  of  New  York,  drained  respectively  by  the  Tioughnioga,  the 
Chenango  or  the  Unadilla  rivers.  The  eloping  couple  are  said  to 
have  been  the  progenitors  of  a  very  intelligent  tribe  on  Chesapeake 
Bay,  and  probably  reached  their  home  by  way  of  the  Susquehanna 
River.  Elias  Johnson,  a  Tuscarora  Indian,  gives  a  somewhat  differ- 
[217] 


THE  LEGENDS  OF  THE  IROQUOIS 

ent  version  of  this  legend,  and  says  that  Kienuka  was  located  four 
miles  eastward  of  the  inlet  of  the  Niagara  gorge  at  Lewiston. 
Although  Mr.  Johnson  is  possessed  of  much  information  as  to  the 
early  legends  of  his  people,  it  is  probable  that  he  has  erred  in  the 
location  of  the  peace-home.  The  location  he  points  out  would 
have  been  manifestly  unfair  to  the  Mohawks  and  Oneidas,  and,  in- 
deed, it  would  have  been  very  difficult  of  access  to  all  the  tribes, 
for  even  the  Senecas  (the  westernmost  tribe)  would  have  had  to 
make  a  journey  of  nearly  a  hundred  miles  to  have  gotten  within 
the  sacred  walls. 

Wherever  it  was,  Kienuka  was  a  veritable  "  City  of  Refuge." 
Its  queen  was  chosen  as  indicated  in  the  legend  and  her  word  be- 
came law.  There  was  absolutely  no  appeal  from  it.  With  three 
or  four  retainers,  who  must  be  old  women,  she  was  supported  by 
all  the  tribes,  and  great  quantities  of  food  were  stored  at  the  retreat 
for  the  relief  of  those  who  came  there  in  distress.  This  must  be 
ready  at  all  times  for  those  who  might  be  in  want.  Disputes  were 
not  tolerated  in  the  presence  of  the  Peacemaker  and  would  have 
been  punished  by  death  if  reported  to  the  council.  Every  one  who 
reached  the  charmed  circle  was  safe  from  molestation  until  the 
Peacemaker  had  delivered  her  sentence.  If  for  some  offence  the 
refugee  should  be  adjudged  guilty  of  a  crime  punishable  by  death, 
he  must  be  taken  far  from  the  peace-home  before  the  sentence 
could  be  executed,  for  the  shedding  of  blood  within  its  pale  was 
strictly  forbidden.  For  this  reason,  when  deserted  by  Genetaska, 
whose  vows  were  forgotten  in  the  love  she  bore  the  young  Oneida, 
Kienuka  became  the  scene  of  bloodshed,  and  it  was  afterwards 
shunned,  accursed  and  desolated. 

Six  hundred  years  elapsed  after  the  occurrence  of  this  romantic 
incident  before  the  office  of  Queen  Peacemaker  was  again  filled. 
The  shock  the  Indians  felt  over  the  betrayal  of  such  a  high  trust  as 
[218] 


NOTES  TO  THE  LEGENDS 

that  imposed  in  Genetaska  led  them  to  practically  abolish  the 
venerated  custom.  In  1878  they  bestowed  the  honor  upon  Caro- 
line Parker,  a  sister  of  General  Eli  S.  Parker,  a  former  member  of 
General  Grant's  staff.  She  was  a  resident  of  the  Tuscarora  Reserva- 
tion, and  afterwards  became  the  wife  of  John  Mountpleasant.  She 
is  possessed  of  a  comfortable  home  and  a  fortune  of  moderate  size. 
She  is  a  woman  of  education  and  refinement,  and  is  in  all  respects 
an  ideal  Peacemaker.  Her  home  is  ever  open  to  the  poor,  dis- 
tressed and  needy;  her  heart  is  moved  by  pity  at  every  sign  of 
suffering;  her  sound  judgment  and  fine  sensibilities  render  her  a 
most  valuable  friend  and  counsellor. 

An  Unwelcome  Visitor,  Page  155.— This  legend  was  as  common 
among  the  Indians  as  are  the  parables  of  the  Prodigal  Son  or  the 
Good  Samaritan  among  Christians.  It  was  told  to  the  young  very 
impressively  and  often,  that  they  might  learn  by  its  teachings  never 
to  refuse  welcome  and  shelter  to  a  stranger,  no  matter  what  his 
condition,  even  though  he  be  covered  with  the  awful  pustules  of 
smallpox,  with  which  the  visitor  in  the  legend  is  supposed  to  have 
been  suffering.  If  they  should  refuse  shelter,  they  might  be,  una- 
wares, turning  "  good  medicine  "  from  the  door.  This  is  also  one 
of  the  legends  explaining  the  origin  of  the  knowledge  possessed  by 
the  Indians  of  the  curative  properties  of  plants  and  roots.  Unfor- 
tunately the  name  of  the  benefactress  of  their  race  who  figures  in 
the  legend  has  been  lost,  but  in  all  tribes  and  clans  there  have 
been  noted  Sagawahs  who  were  supposed  to  be  her  descendants. 
As  no  one  could  enter  the  Happy  Hunting-Grounds  except  through 
the  gate  of  death,  the  Great  Spirit's  messenger,  who  had  gone 
through  much  suffering  for  the  welfare  of  the  red  men,  brought 
upon  himself  the  "fatal  disease" — consumption — for  which  the 
Indians  had  no  remedv. 

[219] 


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